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THE 

WORLD'S  CONGRESS  OF  RELIGIONS 

TME  ADDRESSES  AND  PAPERS 

DELIVERED 

BErORE  TME   PARLIAMENT. 

AND     • 

AN  ABSTRACT  OP  TME  CONGRESSES 

MELD  IN  THE  ART  INSTITUTE, 

Chicago.  Illinois,  U.S.A., 

AUGUST  25  TO  OCTOBER  15,  1893, 

Under  the  Auspices  of 

The  World's  Columbian  Exposition. 


PROEUSELY    ILLUSTRATED. 


WITH  MARGINAL  NOTES 


EDITED  BY  J.  W.  HANSON,  D.  D. 


For  Diodes  of  faith  let  graceless  zealots  fight ; 

He  can  t  he  wrong,  whose  life  is  in  the  rights — Pope. 


0661DENTAL  PUBLISHING  CO. 

(Formerly  MONARCH  BOOK  CO.) 

STOCKTON,  CAL. 
1894 


Entered  according-  to  Act  of  Congress  in  the  year  A.  D.  1893,  by  the 
W.    B.   CONKEY   COMPANY, 

In  the  office  of  the  Librarian  of  Congress  at  Washington,  D.  C    ' 


GL 


n 


W7'? 


PREFACE, 


HE  Parliament  of  Religions  and  the  World's  Re- 
ligious Congresses  attracted  the  attention  of 
mankind  all  over  the-  earth.  Those  who  lis- 
tened to  the  valuable  papers  read  and  ad- 
dresses made  regretted  that  millions  could 
not  read  what  only  hundreds  had  heard.  But 
it  would  require  a  library  of  encyclopcedic  vol- 
umes to  contain  all  that  was  said  at  those  great 
assemblages.  The  only  feasible  method  of  ex- 
tending their  circulation  in  a  concise  form  is 
to  print  the  most  of  thebestand  thebest  of  the 
most  of  the  Parliament  papers,  and  condense  the 
substance  of  the  Congresses  into  what  might  be  termed  a  literary  pem- 
mican,  omitting,  as  far  as  possible,  all  personal  and  petty  details  con- 
nected with  the  conception,  origin  and  progress  of  the  meetings.  Such 
matter,  however  interesting  to  those  mentioned,  is  of  minor  impor- 
tance to  the  public,  and  if  indulged  in  excludes  the  far  more  valuable 
papers  themselves,  and  is  at  the  expense  of  the  increase  of  the  size  and 
cost  of  the  volume,  thus  removing  it  beyond  the  reach  of  many  who 
might  otherwise  possess  it. 

This  volume  contains  the  most  and  the  best  of  the  Parliament  and 
the  Congresses.  The  Parliament  papers  are  largely  from  authors'  manu- 
scripts or  stenographic  reports,  and  the  Congresses  are  mainly  written 
by  eminent  clergymen  and  others  who  participated  in  them. 

If  the  reader  will  compare  this  book  with  others  that  profess  to 
cover  the  same  ground,  he  will  discover  that  the  important  papers  are 
not  "edited"  in  a  manner  to  break  the  hearts  of  their  authors  by  the 
omission  of  vital  portions,  nor  disfigured  by  such  errors  as  were  ex* 

5 


773 


6  PREFACE, 

cusable  in  the  haste  incidental  to  their  original  appearance  in  the 
daily  press,  but  discreditable  in  a  permanent  volume;  that  papers  de- 
livered to  the  Congresses  do  not  appear  in  the  proceedings  of  the 
Parliament,  nor  vice  versa\  that  papers  never  read  are  not  printed  in 
these  pages,  nor  are  important  ones  read  omitted;  in  a  word,  that  the 
documents  themselves  are  given  as  nearly  as  possible  within  the  com- 
pass of  a  single  volume,  without  note  or  comment. 

Mechanically,  this  work  is  all  that  any  one  would  desire.  Its  large, 
legible  type,  beautiful  illustrations  and  handsome  binding  constitute 
it  by  far  the  most  elegant  book  among  those  devoted  to  the  laudable 
purpose  of  preserving  the  valuable  words  spoken  at  the  World's  Parlia- 
ment and  Congresses. 

A  complaint  has  been  made  by  some  of  those  who  were  prominent 
in  the  Parliament  that  their  prerogatives  have  been  invaded  by  others 
who  have  published  the  proceedings.  Even  Christian  clergymen,  who 
profess  to  be  anxious  that  their  utterances  may  reach  the  widest  cir- 
culation, have  attempted  to  confine  the  publication  of  their  papers  to 
one  particular  work.  But  it  must  be  apparent  that  the  great  Parlia^ 
ment  and  Congresses  were  the  property  of  mankind.  No  one  pos- 
sesses any  monopoly  in  them.  They  were  made  successful  by  the 
generous  contributions,  and  the  unpaid  time  and  toil  of  thousands.  It 
was  the  constant  announcement  of  the  prominent  promoters  of  the 
Parliament,  that  the  unique  gatherings  were  for  the  moral  and  religious 
welfare  of  mankind,  and  multitudes  of  men  and  women  worked  with- 
out money  and  without  price  to  render  the  great  occasion  the  mag- 
nificent success  that  it  was.  The  statement  will,  therefore,  doubtless 
occasion  surprise,  yet  it  is  true,  that  some  of  those  most  prominent  in 
making  this  proclamation  have  not  only  availed  themselves  of  their 
opportunities  to  promote  their  personal  emolument,  but  have  attempted 
to  confine  the  circulation  of  the  valuable  documents  to  the  publications 
in  which  they  are  financially  interested. 

The  publishers  of  this  volume  have  proceeded  on  the  ground  that 
no  private  individual  or  corporation  has  any  exclusive  property  in  the 
papers  of  the  World's  Parliament  and  Congresses  of  Religion,  but  that 
they  are  entitled  rather  to  the  widest  possible  circulation — a  view  which, 
it  is  pleasing  to  state,  has  been  very  heartily  indorsed  by  the  majority  of 
those  who  participated  in  the  Congresses — and  they  desire  to  do  their 
part  in  spreading  them  before  the  world.  To  this  end  a  large  amount 
of  money  has  been  expended,  and  the  present  volume  is  the  result;  and 
they  trust  it  will  be  a  means  to  extend  the  beneficent  work  of  the 


PREFACE,  7 

greatest   religious  event  of  the  Nineteenth  Century,  and,  with  con- 
fidence in  its  merits,  they  send  it  out  to  the  world. 

In  the  compilation  and  preparation  of  this  volume  the  publishers 
are  indebted  for  valuable  aid  and  services  to  a  large  number  of  gentle- 
men who  were  prominently  identified  with  the  great  religious  gather- 
ings, among  whom  may  be  specially  mentioned  Rev.  Simeon  Gilbert, 
D.  D.,  Professor  Andrew  C.  Zenos,  of  McCormick  Theological  Seminary, 
Rabbi  Joseph  Stolz,  Bishop  B.  W.  Arnett,  D.  D.,  Rev.  J.  P.  Hale,  D.  D., 
Rev.  George  Hall,  Rev.  D.  R.  Mansfield,  Rev.  Lee  M.  Heilman,  Rev. 
Hugh  Spencer  Williams  and  Count  William  J.  Onahan,  Secretary  of  the 
Catholic  Congress.  These  and  others  rendered  valuable  aid,  and  it  is 
due  to  them  and  a  pleasure  to  us,  to  acknowledge  their  services. 

THE    PUBLISHERS. 


TABLE  OF  CONTENTS. 


PAGES. 

Preface. ,„ 6  to  7 

Index  of  Papers 9  *'  10 

Index  of  Authors 11 

Index  of  Illustrations 12  13 

Opening  of  Parliament 15  "  45 

God 47  "  82 

Immortality 84  "  97 

Scriptures 98  "  142 

Comparative  Religions \  253  ««  34Q 

Judaism 154  "  195 

Christ 197  "  251 

Hinduism 341  "  376 

Buddhism 377  "  427 

The  Bramo-Somaj 428  "  440 

Shintoism  and  Other  Oriental  Religions 441  "  469 

Confucianism 471  "  490 

TVT                                                                                                                  U91  "  504 

Mohammedanism j  523  **  535 

r.                   c^                                                                                              (536  •'  539 

Practical  Subjects 1  .^29   "  938 

(  507  "  521 

Miscellaneous j  54j  „  r^21 

Close  of  Parliament 939  "  951 

Denominational  Congresses 953  "  1196 


8 


INDEX  TO  PAPERS, 


A 

PAGE. 

.Vrmenia,  Spirit  and  Mission  of  the  Apostolic 

Church  of 467 

America,  World's  Debt  to 773 

America,  What  Christianity  has  Wrought  for.  887 
Anglican  Church  and  Church  of  First  Ages, 
Relation  Between 787 

B 

Bible;  What  it  has  Taught —  139 

Brahmo-Somaj,  The  Principles  of 428 

Braiuno-Somaj,  The  Spiritual  Ideas  of.. 435 

Buddha 419 

Buddha,  Law  of  Cause  and  EfEect  Taught  by.  388 

Buddha, The  Worid's  Debt  to 377 

Buddhism 409 

Buddhism  and  Christianity 413 

Buddhism,  As  it  Exists  in  Slam 404 

Buddhism,  Man's  Relation  to  God.. 395 

Buddhism,  What  it  has  Done  in  Japan 401 

C 

Catholic  Church,  Needs  of  Humanity  Sup- 
plied by 810 

Catholic  Church,  Relation  to  Poor 536 

Children,  The  Religious  Training  of 851 

China,  America's  Duty  to 507 

Church,  The  Civic 763 

Christendom,  The  Reunion  of 613 

Christianity  and  the  Social  Question 901 

Christianity,  A  Religion  of  Facts 129 

Christianity  as  a  Social  Force.. 863 

Christianity  as  Interpreted  by  Literature 664 

Christianity  to  Other  Religions,  The  Message 

of 605 

Christ  the  Unifier  of  Mankind 241 

Confucianism,  Prize  Essay 471 

Confucianism 480 

Confucianism,  Genesis  and  Development  of .  489 
Criminal  and  Erring  Classes,  Religion  and..  911 
Crime  and  the  Remedy 738 

E 
Ethical   Ideas,   The  Essential  Oneness  of, 

Amongall  Men 336 

Evangelism  in  America... 752 

Evolution,  Christianity  and. 779 

F 
Faiths,  Harmonies  and  Distinctions  in  the 
Theistic  Teachings  of  the  Various  Historic.  319 

Germany,  Religious  State  of 743 

God,  Argument  for 64 

God,  Being  of 47 

God,  Mored  Evidence  of  Existence 75 


PAGE. 

God,  Rational  Demonstration  of  the  Being 
of - -    51 

Greek  Church,  Orthodox 547 

Greek  Philosophy  and  the  Christian  Religion  217 

H 

Hinduism 347 

Hinduism  as  a  Religion 366 

Hinduism,  Concessions  to  Native  Religions, 

Ideas,  Having  Special  Reference  to 841 

Hindu  Thought,  The  Contact  of   Christian 

and 363 

Human  Progress,  Spiritual  Forces  in. 796 

I 

Immortality,  Argumentfor 84 

International  Arbitration... ...  757 

Incarnation  Idea  in  History  and  in  Jesus 

Christ 197 

International  Justice  and  Amity 718 

Incarnation  of  God  in  Christ 206 

Indians,  North  American,  Religion  of 541 

Japan,    Christianity,  its   Present  Condition 

and  Prospects 281 

Jains,  The  Ethics  and  History  of 445 

Jews.  Errors  About.. __ 187 

Judaism,  The  Outlook  for 172 

Judaism,  The  Relation  of  Historic  and  its 

Future 162- 

Judaism,  Theology  of 154 

K 

Koran,  Extracts  from 583 

Labor,  Church  and 869 

M 

Man  From  a  Christian  Point  of  View 917 

Man's  Place  in  Nature.. 693 

Marriage  Bond,  The  Catholic  Church  and 840 

Mohammedanism    and  Christianity,  Points 

of  Contact 491 

Music,  Emotion  and  Morals 698 

N 

Negro,  Christianity,  and 747 

Negro  Race,  The  Catholic  Church  and 898 

Negro,  Religious  Duty  to 893 

P 

Parliament,  Opening  of 15 

Pekin,  Religion  of 517 

Parliament,  End  of 989 


9 


10 


INDEX  TO  PA  J  ERS, 


PAGE. 

Eeconciliation,  Vital,  Not  Vicarioixe. 248 

Reform,  Social,  The  Work  of,  in  India 825 

Religion,  Certainties  of 658 

Religion  and  Conduct,  Relation  Between 876 

Religion,  Elements  of  Universal 329 

Religion  and  the  Love  of  Mankind 595 

Religion,  Essentials  of -  883 

Religion  Essentially  Characteristic  of  Hu- 
manity   - 640 

Religion  and  Wealth 835 

Religion  of  the  World 392 

Religion,  The  Ultimate........ 933 

Religion,  Science  of,  Aid  to,  From  Philosoi»hy  707 

Religion,  Supreme  End  and  Office  of 805 

Religions,  Comparative  Study  of  the  World's  304 
Religions,  Importance  of  the  Study  of  Com- 
parative  289 

Religions,  Influence  of  Ancient  Egyptian,  on 

Other  Religions 143 

Religions,  Swedenborg  and  the  Harmony  of.  313 

Religions,  The  Present  Outlook  of 629 

Religions,  The  Sympathy  of 264 

Religions,  What  the  Dead,  Have  Bequeathed 

to  the  Living... — .  269 

Religio  Scientiae 728 

Religious  as  Distinemished  From  Moral  Life.  729 

Religious  Feeling,  The  Social  Office  of 821 

Religious  Intent,  The 651 

Religious  Mission  of  the  English  Speaking 

Nations 793 

Religious  Unification,  Only  Possible  Method 

of . 253 

Religious  Unity,  Practical  Service  of  the  Sci- 
ence of  Religions  to  the  Cause  of _ 817 


_     ^_        ^      ^.   .       „  PAGE. 

Rest  Day,  The  Divine  Element  in  Weekly         683 
Revelation,  Need  of  a  W.der  Conception  of..  257 


Sacred  Books  of  the  World  as  Literature 672 

Saviour  of  the  World,  Christ... 220 

Scriptures,  Catholic  Church  and 106 

Scriptures,  Character  and  Degree  of  the  Inspi- 

rationof 113 

Scriptures,  Influence  of  the  Hebrew 120 

Scriptures,  Truthfulness  of... . 98 

Scriptures,  What  they  have  Taught... 139 

Shintoism 441 

Social  Condition,  The  Influen ce  of 523 

Social  Question,  The  Voice  of  the  Mother  of 

Religionson 181 

Somerset,  Lady  Henry,  Letter  From 566 

Soul  and  its  Future  Life 93 

Sympathy  and  Fraternity,  Grounds  of 600 

T 

Theologry,  Study  of  Comparative. 280 

Toleration,  Plea  for 860 

Woman  and  the  Pulpit... 551 

Women ,  Influence  of  Religion  on 568 

Women  of  India... 677 

Women  and  Men,  Cooperation  of 558 

Woman.  A  New  Testament _ 580 

Women,  What  Judaism  has  done  for 587 

Z 

Zoroaster,  Belief  and  Ceremonies  of 452 


Denominational  and  Other  Congresses. 


PAGE. 

Jewish - 955 

Jewish  Women's 969 

Catholic 984 

Lutheran _ 1025 

Lutheran  Women's 1032 

Presbyterian ..1035 

Congregational 1045 

Methodist  Episcopal ..1058 

Reformeil  Episcopal 1077 

Universalist .1078 

Unitarian.. 1098 

African  Methodist  Episcopal 1102 

Friends  (Hicksite) 1121 

Friends  (Orthodox)... 1126 

Cumberland  Presbyterian IISO 

Adventists 1134 

Seventh-Day  Baptists 1140 

Evangelical  Association 1145 

Wales  and  International  Eisteddfod 1151 


PAGE. 

Disciples  of  Christ _ 1153 

Missions... 1160 

(Christian  Science. 1174 

New  Jerusalem  Church 1185 

Religious  Unity 1185 

Evangelical  Alliance 1186 

Young  Women's  Christian  Association 1187 

Evolutionists 1189 

United  Brethren  in  Christ 1191 

King's  Daughters 1192 

German  Evangelical  Church 1192 

Theosophists 1192 

Buddhist 1193 

Free  Religionists 1194 

Young  Men's  Christian  Association 1195 

Ethical  Culture 1195 

Swedish  Evangelical  Mission  Covenant 1195 

Reformed  Church  in  the  United  States 1196 


INDEX  TO  AUTHORS. 


PAGE. 

Abbott,  Rev.  Lyman,  D.  D 640 

Alger,  Wm.  R 253 

Amett,  Bishop  B.W.,  D.  D ---  747 

Ashitsu,  Ziteazen 419 

Azarias,  Brother -- 851 

Baldwin,  Rev.  8.  J.,  D.  D 718 

Brown,  Rev.  Olympia - - 738 

Berkowitz,  Rabbi  H.,  D.  D. 181 

BemstorfE,  Count  A 743 

Blackwell,  Rev.  Antoinette  Brown 551 

Brand,  Rev.  James. 752 

Boardman,  Rev.  Dr.  Geoi^e  Dana.... 241 

Briggs,  Charles  A.,  D.  D 98 

Bruce,  Prof.  A.  B 693 

Burrell,  David  James,  D.  D 887 

Byrne,  Rev.  Thos.  S.,D.  D 917 

Carpenter,  J.  Estlin -.- -  257 

Chatschumgan,  Ohannee 4b7 

Chudhadham,  Prince  Chandradat.. 404 

Cleary,  Rev.  James  M.. - -  869 

Cook,  Joseph 139,658 

Dawson,  Sir  Wmiam,F.  R.  S 723 

Dickinson,  Mrs.  Lydia  H 558 

Dennis,  Rev.  James  S. 605 

Dharmapala,H 377,418 

D'Harlez,  Mgr.  CD 304 

Donnelly,  Charles  F ...^ 536 

Dvivedi,  Manilal  N 347 

Drummond,  Prof.  Henry 779 

Eastman,  Rev.  Mrs.  Annis,  F.  F 568 

Elliott,  Rev.  Walter 805 

Ely,  Prof.  Richard  T 863 

'Faber,  Dr.  Ernest 489 

Field,  Dr.  Henry  M 860 

Fisher,  Prof.  G.  P.,  D.  D 129 

Fletcher,  Miss  Alice  C. 541 

^'yandlhi,  Yirchand  A 445 

Gibbons,  His  Eminence  Cardinal 810 

Qladden,  Rev.  Washington 835 

i^oodspeed,  Prof.  G.  8 269 

9rant,  J.  A.  S.  (Bey) 143 

Hale,  Rev.  Edward  Everett 796 

Harris,  Hon.  W.  T 64 

Haweis,  Rev.  H.  R 698 

Headland,  Isaac  T 517 

Hewit,  Very  Rev.  Angostine  F.. _ 51 

Higginson,  Col.  T.  W ., 264 

Kirsch,  Dr  Emil  G. 329 

Ho,  Kung  Hsien 471 

Hirai,  Kinza  Ringe 395 

Hoyt,  Ex.-Gov.  J.  W 595 

Holtin,  Rev.  Ida  C 336 

Hume,  Rev.  R.  A 363 

Jessup,  Rev.  Henry  H 793 

Keane,  Rt.-Rev.  John  J.,  D.  D ...197,  933 

Kohutj  Dr.  Alexander 120 

Koeaki,  Prof.  Hamichi 231 


FAO& 

Landis,  Prof.  J.  P.,D.D 709 

Lazarus.  Miss  Josephine,  Ph.  D 172 

Lewis,  Rev.  A.  H.,D.  D 685 

Latas,  Most  Rev.  Dionysios 547 

Martin,  Dr.  W.  A.  P... 507 

Mendes,  Rev.  H.Pereira 162 

MiiUer,  Prof.  Max 217 

Mills,  Rev.  B.  Fay 220 

Modi,  Jinanji  Jamshedji 452 

Momerie,  Rev.  Alfred  W. 75,  883 

Mercer,  Rev.  L.  P 313 

Moxom,  Rev.  Philip  S 84 

Mozoomdar.  Protap  Chzmder.. _. 428 

Munger,  Rev.  Theodore  T.,  D.  D 684 

Murdoch,  Miss  Marion 580 

Nagarkar,  B ..485,  825 

Niccolls,  8.  J.,  D.  D.,LL.  D 47 

Noguchi,  Zenshori 392 

Peabody,  Prof.  F.  G.. 901 

Pentecost,  Rev.  Geo.  F 629 

Powell,  A.  M : 600 

Rexford,  Rev.  E.  L.,  D.  D 651 

Richey,  Rev.  Thomas 787 

Schafif,  Rev.  Philip,  D.  D 615 

Scovell,  President  (of    Wooster  College) ...  729 

Semmes,  Thomas  J 757 

Seton,  Rt-Rev.  Mgr. 106 

Sewell,  Rev.  Frank 113 

Shibatfc,  Rt.-Rev.Reuchi... 441 

Silvern  in.  Rabbi  Joseph 187 

Slater,  Rev.L.  E.. 341 

Slattery,  Rev.  J.  R.. 898 

Smyth,  Rev.  Julian  K 206 

Snell,  Merwin— Marie 817 

Somerset,  Lady  Henry.. 566 

Sorabji,  Mrs.  tfeanne 577 

Soyen,Shaku 388 

Spencer,  Rev.  AimaG 911 

Stead,  W.  D.... 763 

Sunderland,  Mrs.  Eliza  R.,  Ph.  D 289 

Szold,  Miss  Henrietta 587 

Terry,  Milton  S 672 

Tiele,  Prof.  C.  P.. 280 

Toki,  Horin 401 

Toy,  Prof.  C.  H 876 

Vivekananda  Swami 366 

Valentine,  Prof.  M _ 319 

Wade,  Prof.  Martin  J 840 

Warren,  Rev.  Samuel  M _..    98 

Washburn,  Rev.  George    D.  D.. 491 

Webb,  Mohammed  Alex  Russell... 523 

Williams,  Mrs.  Fannie  B 893 

Wright,  Rev.  Theodore  F.,  Ph.  D... 248 

Wise,  Dr.  Isaac  M 154 

Wolkonsky,  Prince  Serge.. 821 

Wooley,  Mrs.  Celia  P... 773 

Yatsubuchi,  Banrieu 409 

Yu.  Hon  Rung  Kwang 480 


11 


INDEX  TO  ILLUSTRATIONS, 


PAGE. 

Art  Institute,  Chicago,   whpre  the   World's 

Congress  of  Religions  was  Held 2 

Officers  of  the  World's  Congress  Auxiliary. .    14 

Charles  Carroll  Bonney ,  Chicago 27 

Rev.  Dr.  John  Henry  Barrows,  Chicago 33 

Rev.  Dr.  Augusta  J.  Chapin,  Chicago 41 

Rev.  Samuel  T.  NiccoUs,  D.  D.,  LL.  D.,  St. 

Louis,  Mo 46 

Very  Rev.  Augustine  F.  Hewit,  New  York 50 

Valley  of  Jehosaphat 63 

Hon.  W.  T.  Harris,  Washington,  D.  C........    65 

Rt.-Rev.  Wm.  E.  McLaren,  Bishop  of  Chicago    74 

House  of  Pontius  Pilate,  Jerusalem 83 

Rev.  Philip  S.  Moxom,  D.  D.,  Boston 85 

Mt.  Lebanon  and  Cedars 92 

Rev.  Charles  A.  Briggs,  D.  D.,  New  York....    99 

Rt.-Rev.  Mgr.  Seton,  Newark,  N.  J ...  107 

Church  of  the  Nativity,  Bethlehem 112 

Fountain  of  the  Apostles,  Bethany.. 119 

Dr.  Alexander  Kohut,  New  York 121 

Rev.  Prof,  treorge  P.  Fisher,  Yale  College...  128 

Joseph  Cook,  Boston 138 

South  Sea  Island  Chief;  Convert  to  Christian- 
ity...  143 

Mtmnt  Carmel,  Where  Elijah  Killed  Baal's 

Prophets 153 

Dr.  Isaac  M.  Wise,  Cincinnati... 155 

Tomb  of  Rachel 160 

Gate  of  Damascas,  Jerusalem 179 

Rabbi  Joseph  Silverman,  New  York 186 

Rt.-Rev.  John  J.  Keane,  D.  D.  (Rector  Catho- 
lic University),  Washington,  D.  C. 196 

Tombs  in  the  Valley  of  Jehosaphat,  Jerusa- 
lem  - — .- 205 

Rev.  Julian  K.  Smyth  (Church  of  the  New 

Jerusalem),  Boston.  Mass 207 

Prof.  Max  Muller,  Oxford  University 216 

Rev.  B.  Fay  Mills,  Rhode  Island 221 

Rev.  George  Dana  Boardman,  Philadelphia, 

Pa 240 

.  Church  of  St.  John  the  Baptist,  Samaria 247 

The  Gate  of  Jerusalem 252 

African  Mission  Children  of  the  Upper  Congo  263 

Rt.-Rev.  Bishop  C.  E.  Cheney.  Chicago 268 

Interior  of  the  Free   Church,   Copenhagen, 

Denmark 279 

Mrs.  Eliza  R.  Sunderland,  Ph.D.,  Ann  Arbor, 

Mich  .- 288 

Mission  House,  Upper  Congo,  Africa 312 

Rabbi  E.  G.  Hirsch,  Chicago 828 

Interior  of  the  Church  of  Ecce  Homo,  Jerusa- 
lem..   -- 335 

A  Hindu  Temple,  Colombo,  Ceylon 346 

Dagoba    (Sacred    Shrine),    Anuradhapura — 

Buried  City,  Ceylon... 362 

Group  of  Foreign  Representatives 367 

Buddhist  Priest,  Siam 383 

Buddhist  and  Aztec  Idols 391 

Buddhist  Temple,  Banerkok,  Siam 400 

Interior  of  Buddhist  Temple,  Canton,  China.. 412 

Buddhist  Priest,  Ceylon 418 

Prayer  in  a  Moorish  Mosque 434 

12 


PAGE. 

Mohammedan  Mother  and  Children  at  the 

Door  of  the  Mosque 451 

Mohammedans  of  Damascus 466 

Bedouin  Sheik  (Mohammedan) 470 

Caravan  to  the  Pyramids 479 

Interior  of  the  Mosque  of  Sultan  Hassan 488 

Tombs  of  the  Mamluks... 506 

Procession  of  the  Holy  Carpet  to  Mecca 516 

Mohammed  Alexander  Russell  Webb,  New 

York 522 

Mosque  of  Omar,  Jerusalem 532 

Sunka-Gi  and  Family,  Indian  Police 540 

Dionysios  Latas,  Archbishop  of  Zante,  Greece  546 

Idol  Deesse  Thoueris  in  Ghiza 550 

The  Door  of  the  Temple  of  Dendereh 557 

Rev.  Annis   F.  Eastman,  West  Bloomfield, 

N.  Y  .569 

Mosque  of  Mahmoudleh II.IIIIII.  576 

Miss  Marion  Murdoch,  Cleveland,  Ohio 581 

Miss  Henrietta  Szold,  Baltimore,  Md 588 

Mosque  of  Sultan  Barkouk 594 

Mosque  of  Mohamet  Aly... _.  599 

Prof.  Philip  Schaff,  New  York 613 

Tombs  of  Queen  Taia,  18(h  Dynasty:  King 
Menephtan,19th  Dynasty  (Exodus) ;  and  Un- 
known  : 628 

Rev.  Lyman  Abbott,  D.  D.,  New  York... 641 

Rev.  E.  L.  Rexford,  Boston,  Mass 650 

Mosque  of  Aboubakr — Moorish  Sanctuary...  663 
Prof.  Milton  S.  Terry,  D.  D.,  Evanston,  111..  673 

Rev.  A.  H.  Lewis,  D.D.,Plainfield,  N.J 683 

Mosque  of  El-Azhar  in  Cairo _..  692 

Rev.  H.  R.  Haweis,  London.  Eng... 699 

Prof.  J.  P.  Landis,  D.  D.,  Ph.  D.,  Dayton,  O-  707 
Sir   William   Dawson,    F.  R.  S.,   Montreal, 

Canada 722 

Head  of  King  Tahraka 728 

Mahommedan  Funeral  Procession   in  Tan- 

giers,  Morocco 737 

Bishop  B.  W.  Arnett,  D.  D.,  Wilberforce,  C.  749 

Mosque  of  KaidBey 751 

W.  T.  Stead,  London,  Eng 762 

Rev.  Thomas  Richey,  D.  D.,  New  York 786 

Chancel   and   Altar   of    Modern     Lutheran 

Church,  Denmark.. 792 

Rev.  Edward  Everett  Hale,  D.  D.,  Boston...  797 

Tribal  Chief,  Upper  Congo  ( Heathen) 804 

His   Eminence,    James    Cardinal   Gibbons, 

Archbishop  of  Baltimore 809 

Japanese  Idols— Dragon  of  the  Typhoon 820 

Facade  of  Church  of  Our  Lady  (Lutheran), 

Copenhagen,  Denmark 834 

Prof.  M.  J.  Wade,  Iowa  City,  la 839 

The  late  Rev.  Bro.  Azarias 850 

Prof.  Richard  T.  Ely,  University  of  Wis- 
consin  862 

Rev.  James  M.  Cleary,  Minneapolis. 868 

Entrance  to  the  Temple  of  Thotmes  III 910 

Very  Rev.  Thomas  S.  Byrne,  Cincinnati 918 

Interior  of  St.  Peter's  Cathedral,  Rome 932 

Rev.  John  Z.  Torgersen,  Chicago 938 


INDEX  TO  ILLUSTRATIONS. 


13 


PAGE. 

Bev.  M.  C.  Banseen,  Chicago 952 

Rabbi  Joseph  Stolz,  Chicago QH 

Rabbi  G.  Gottheil,   New  York 957 

Rabbi  A.  Moses,  Louisville,  Ky 959 

Dr.  M.  Mielzner,    Cincinnati,  O... 961 

8.  C.  Eldridge,  San  Antonio,  Texas 965 

Miss  Ray  Frank,   Oakland,  Cal 971 

Mrs.  Helen  Kahn  "Weil.  Kansas  City 975 

Mrs.  Henry  Solomon,  Chicago 979 

Mrs.  Louise  Mannheimer,  Cincinnati,  O 981 

His  Holiness,  Pope  Leo  XII 985 

Archbishop  Francis   Satolli,  Papal  Ablegate.    991 
Archbishop  John    Ireland,  St.  Paul,  Minn.. .    997 

Archbishop  P.  A.    Feehan.  Chicago 1007 

Archbishop  P.  J,  Ryan,  Philadelphia.. 1013 

St.  Peter's  Cathedral,    Rome 1019 

Rev.  Lee  M.  Heilman,  D.  D.,  Chicago.. 1027 

Prof.  A.  C.Zenos,  D.  D.,  Chic- go 1037 

Rev,  Simeon  Gilbert,  D.  D..  Chicaeo 1047 

Rev.  Alexander  McKenzie,  I).  D.,  Cambridge, 

Mass.... 1049 

Prof.  Williston  Walker,  Hartford.  Conn....  1051 

Rev.  Henry  A.    Stimson.  New  York 1053 

Rev.  Frank  Gunsaulus,  D,  D.,  Chicago 1055 

Mrs.C.  H.  Taintor,  Chicago... 1057 

Mrs.  George  Sherwood,  Chicago 1059 

Rev.  J.  O.  Peck,  D.  D.,  New  York 1061 

Rev.  Ferdinand  Iclahnrt  D.  D.,  N«w  York....  1007 

Mift^  Frances  E.  Willard,  Evanston,  lU 1073 

Rt.-Rev.  Samuel  Fallows,  D.  D.,  Chicago...  1076 
Rev.  B.  T  Noakes,  D.  D.,  Cleveland,  0 1079 


PAGE. 

Rev.  J.  W.  Hanson,  A.  M.,  D.  D.,  Chicago..  1081 
Rev.  Dr.   Thomas  J.  Sawyer,  College  Hill, 

Mass 1085 

Rev.  A.  A.  Miner,  D.  D.,  LL.  D.,  Boston, 

Mass 1089 

Rev.-J.  8.  Cpjitwell,  D.  D.,Chicago.. 1091 

Mrs.  M.  R.  M.  Wallace,  Chicago 1095 

Rev.  Robert  Collyer,  New  York 1099 

Rev.  Jenkin  Lloyd  Jones,  ('hicago 1101 

The  Late  Bishop  Daniel  A.  Payne,  D.  D., 

LL.  D 1103 

Rev.  J.  H.  Armstrong,  D.  D 1107 

Rev.  8.  T.  Mitchell,  Wilberforce,  O 1111 

Hon.  Frederick  Douglac,  Washington,  D.  C. .  1113 

Mrs.  S.J.  Early,  Nashville,  Tenn 1115 

H.  T.  Johnson,  Philadelphia,  Pa 1117 

Jonathan  W.  Plummer,  Chicago 1123 

Anna  M.  Starr,  Richmond,  Ind.. 1125 

Calvin  M.  Pritchard,  Kokomo,  Ind 1129 

Rev.  H.  S.Williams,  Chicago.. 1131 

Rev.  D.  R.  Mansfield,  Chicago... 1185 

Rev.  A.  H.  Sibley,  Haverhill,  Mass.. 1137 

Seventh-Day  Baptists  (Group) 1141 

Officers  Evangelical  Ass'n  (Group).. 1147 

Welsh  Delegates  (Group) 1150 

Rev.W.  F.  Black,  Chicago 1155 

Prof.  Williston  Walker,  Hartford,  Conn 1161 

Rev.  John  P.  Hale,  D.  D.,  Chicago 1171 

Rev.  Alfred  Farlow,  Kansas  City,  Mo 1175 

Rev.  L.  P  Mercer,  Chicago 1184 

Rev.  F.  A.  Noble,  D.  D.,  Chicago opp.  1186 

Rev.  David  Swing opp.  1187 


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Opening  of  the  Parliament. 


HIS  great  religious  gathering,  never  possible 
before  in  the  history  of  the  world,  nor  even 
now,  perhaps,  possible  anywhere  else  than  in 
the  great  "city  by  the  unsalted  sea,"  was  in- 
augurated in  the  Art  palace  (see  frontispiece), 
on  Monday,  September  ii,  1893,  ^.nd  con- 
tinued eighteen  days.  All  nations,  tribes  and 
tongues  seemed  assembled  in  the  Hall  of  Co- 
lumbus. The  orient  and  the  Occident  clasped 
hands.  From  ^'India's  coral  strand,"  from 
Japan  and  China,  clad  in  robes  of  white,  and 
red  and  orange,  the  oriental  priests  mingled 
with  the  sober-clad  representatives  of  the  West, 
and  the  group  on  the  platform  gave  to  the 
four  thousand  spectators  in  the  auditorium 
such  a  picture  as  was  never  before  seen  on  earth.  It  would  be  im- 
possible, short  of  a  library  of  volumes,  to  report  the  speeches  made. 
A  single  volume  can  only  give  the  best,  and  abstracts  of  others,  and  in 
these  days  when  readers  remember  the  brevity  of  life,  and  the  multi- 
tude of  books,  in  making  which  there  is  no  end,  they  will  be  glad  to 
know  that  the  cream  of  the  great  religious  parliament  and  congresses  is 
in  this  volume.  This  work  is  not  devoted  to  glorifying  the  names  of 
those  who  suggested,  or  launched,  or  were  conspicuous  in  this  greatest 
of  religious  gatherings.  It  aims,  in  the  shortest,  most  compact  form, 
to  present  the  gist  of  the  World's  Parliament  and  Congresses. 

Grouped  on  the  platform  were:  Bishop  D.  A.  Payne,  Rajah  Ram, 
of  the  Punjab;  Carl  von  Bergen,  President  of  the  Swedish  Society  for 
Psychical  Research,  Stockholm,  Sweden;  Birchand  Raghavji  Gandhi,  B. 
A.,  Honorary  Secretary  of  the  Jain  Association,  of  India,  Bombay;  Rev. 
P.  C.  Mozoomdar,  India;  H.  Dharmapala,  India;  Miss  Jeanne  Serabji, 
Bombay;  Archbishop  Ryan,  Philadelphia;  Rev.  Alexander  McKenzie, 
Massachusetts;  Count  A.  Bernstorff,  Berlin;  Prince  Serge  Wolkonsky, 
Russia;  Most  Rev.  Dionysios  Latas,  Archbishop  of  Zante,  Greece; 
Homer  Perati,  Archdeacon  of  the  Greek  church;  Pung  Quang  Yu,  of 
China;  Bishop  B.  W.  Arnett;  H.  Toki,  Japan;  Rev.  Takayoshi  Matsuga- 
ma,  Japan;  Right  Rev.  Reuchi  Shibata,  Japan;  Rev.  Zitsuzen  Ashitsu, 
Japan;    Kinza  Riuge    Hirai,  Japan;    Swami    Vivekananda,    Bombay; 

15 


The  Orient 
and  Occident 
Clasp  Hands. 


On  the  Plat- 
form. 


16  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

Professor  Chakravarti,  Bombay;  B.  B.  Nagarkar,  Bom  Day,  representative 
of  the  religion  of  the  Brahmo,  Somaj;  Jinda  Ram,  India;  Rev.  P.  G.  Phi- 
ambolic  Occonomus,  a  priest  of  the  Greek  church;  Banriu  Yatsubuchi, 
President  of  Hoju,  Buddhist  society,  Japan;  Shaku  Soyen,  Archbishop 
of  the  Zen,  of  the  Buddhist  sects;  Bishop  Sanuki,  Japan;  Noguchi  and 
Nomura,  Inte^-preters,  Tokio,  Japan;  G.  Bonet-Maury,  Paris;  Prince 
Momulu  Massaquoi,  of  Liberia;  Bishop  Jenner,  Anglican  Free  church; 
Rev.  Alfred  Williams  Momerie,  D.  D.,  London,  England;  Rev.  Mau- 
rice Phillips,  of  Madras;  Professor  N.  Valentine,  William  T.  Harris, 
Dr.  Ernest  Taber,  Rev.  George  T.  Candlin,  Professor  Kosaki,  Bishop 
Cotter,  of  Winona;  Dr.  Adolph  Brodbeck,  Z.  Zimigrowski,  Principal 
Grant,  of  Canada. 

After  the  Universal  Prayer  had  been  recited,  led  by  Cardinal  Gib 
bons.  President  C.  C.  Bonney  gave  the  Address  of  Welcome. 

Worshipers  of  God  and  Lovers  of  Man:    Lel^us  rejoice  that  we 

have  lived  to  see  this  glorious  day;  let  us  give  thanks  to  the  Eternal  God, 

whose  mercy  endureth  forever,  that  we  are  permitted  to  take  part  in 

the  solemn  and  majestic  event  of  a  World's  Congress  of  Religions. 

The  importance  of  this  event  cannot  be  overestimated.     Its  influence 

on  the  future  relations  of  the  various  races  of  men   cannot  be  too 

highly  esteemed. 

President  ^^  ^^is  congress  shall  faithfully  execute  the  duties  with  which  it 

Bonney's    Ad-  has  been  charged,  it  will  become  a  joy  of  the  whole  earth,  and  stand 

come.  '  in  human  history  like  a  new  Mount  Zion,  crowned  with  glory,  and 

marking  the  actual  beginning  of  a  new  epoch  of  brotherhood  and 

peace. 

For  when  the  religious  faiths  of  the  world  recognize  each  other  as 
brothers,  children  of  one  Father,  whom  all  profess  to  love  and  serve, 
then,  and  not  till  then,  will  the  nations  of  the  earth  yield  the  spirit  of 
concord,  and  learn  war  no  more. 

It  is  inspiring  to  think  that  in  every  part  of  the  world  many  of 
the  worthiest  of  mankind,  who  would  gladly  join  us  here  if  that  were 
in  their  power,  this  day  lift  their  hearts  to  the  Supreme  Being  in  ear- 
nest prayer  for  the  harmony  and  success  of  this  congress.  To  them 
our  own  hearts  speak  in  love  and  sympathy  of  this  impressive  and 
prophetic  scene. 

In  this  congress  the  word  "religion"  means  the  love  and  worship 
of  God  and  the  love  and  service  of  man.  We  believe  the  Scripture 
that  **  of  a  truth  God  is  no  respecter  of  persons,  but  in  every  nation 
he  that  feareth  God  and  worketh  righteousness  is  accepted  of  Him." 
We  come  together  in  mutual  confidence  and  respect,  without  the  least 
surrender  or  compromise  of  anything  which  we  respectively  believe 
to  be  truth  or  duty,  with  the  hope  that  mutual  acquaintance  and  a  free 
and  sincere  interchange  of  views  on  the  great  questions  of  e4:ernal 
life  and  human  conduct  will  be  mutually  beneficial. 

As  the  finite  can  never  fully  comprehend  the  infinite,  nor  perfectly 
express  its  own  view  of  the  divine,  it  necessarily  follows  that  indi- 
vidual opinions  of  the  divine  nature  and  attributes  will  differ.     But, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  17 

properly  understood,  these  varieties  of  view  are  not  causes  of  discord 
and  strife,  but  rather  incentives  to  deeper  interest  and  examination. 
Necessarily  God  reveals  Himself  differently  to  a  child  than  to  a  man; 
to  a  philosopher  than  to  one  who  cannot  read.  Each  must  see  God 
with  the  eyes  of  his  own  soul.  Each  one  must  behold  Him  through 
the  colored  glass  of  his  own  nature.  Each  one  must  receive  Him 
according  to  his  own  capacity  of  reception.  The  fraternal  union  of 
the  religions  of  the  world  will  come  when  each  seeks  truly  to  know 
how  God  has  revealed  Himself  in  the  other,  and  remembers  the  inex- 
orable law  that  with  what  judgment  it  judges,  it  shall  itself  be  judged. 

The  religious  faiths  of  the  world  have  most  seriously  misunder- 
stood and  misjudged  each  other  from  the  use  of  words  in  meanings  Fllthf^of^the 
radically  different  from  those  which  they  were  intended  to  bear,  and  World, 
from  a  disregard  of  the  distinctions  between  appearances  and  facts; 
between  signs  and  symbols  and  the  things  signified  and  represented. 
Such  errors  it  is  hoped  that  this  congress  will  do  much  to  correct  and 
to  render  hereafter  impossible. 

He,  who  believes  that  God  has  revealed  Himself  more  fully  in  his 
religion  than  in  any  other,  cannot  do  otherwise  than  desire  to  bring 
that  religion  to  the  knowledge  of  all  men,  with  an  abiding  conviction 
that  the  God  who  gave  it  will  preserve,  protect,  and  advance  it  in 
every  expedient  way.  And  hence  he  will  welcome  every  just  oppor- 
tunity to  come  into  fraternal  relations  with  men  of  other  creeds,  that 
they  may  see  in  his  upright  life  the  evidence  of  the  truth  and  beauty 
of  his  faith,  and  be  thereby  led  to  learn  it,  and  be  helped  heavenward 
by  it.  When  it  pleased  God  to  give  me  the  idea  of  the  World's  Con- 
gress of  1893,  there  came  with  that  idea  a  profound  conviction  that 
the  crowning  glory  should  be  a  fraternal  conference  of  the  world's 
religions.  Accordingly,  the  original  announcement  of  the  World's 
Congress  scheme,  which  was  sent  by  the  Government  of  the  United 
States  to  all  other  nations,  contained  among  other  great  themes  to  be 
considered,  "The  grounds  for  fraternal  union  in  the  religions  of  differ- 
ent people." 

At  first  the  proposal  of  a  World's  Congress  of  Religions  seemed 
impracticable.  It  was  said  that  the  religions  had  never  met  but  in  con- 
flict, and  that  a  different  result  could  not  be  expected  now.  A  com- 
mittee of  organization  was,  nevertheless,  appointed  to  make  the  nee-  committeeof 
essary  arrangements.  This  committee  was  composed  of  representa-  Organization, 
tives  of  sixteen  religious  bodies.  Rev.  Dr.  John  Henry  Barrows  was 
made  chairman.  How  zealously  and  efficiently  he  has  performed  the 
great  work  committed  to  his  hands  this  congress  is  a  sufficient  witness. 

The  preliminary  address  of  the  committee,  prepared  by  him  and 
sent  throughout  the  world,  elicited  the  most  gratifying  responses,  and 
proved  that  the  proposed  congress  was  not  only  practicable,  but  also 
that  it  was  most  earnestly  demanded  by  the  needs  of  the  present  age. 
The  religious  leaders  of  many  lands,  hungering  and  thirsting  for  a 
larger  righteousness,  gave  the  proposal  their  benedictions,  and  prom- 
ised the  congress  their  active  co-operation  and  support. 
2 


18  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

To  most  of  the  departments  of  the  World's  Congress*  work  a 
single  week  of  the  exposition  season  was  assigned.  To  a  few  of  the 
most  important  a  longer  time,  not  exceeding  two  weeks,  was  given. 
In  the  beginning  it  was  supposed  that  one  or  two  weeks  would  suffice 
for  the  department  of  religion,  but  so  great  has  been  the  interest,  and 
so  many  have  been  the  applications  in  this  department,  that  the  plans 
for  it  have  repeatedly  been  rearranged,  and  it  now  extends  from  Sep- 
tember 4th  to  October  15th,  and  several  of  the  religious  congresses 
have,  nevertheless,  found  it  necessary  to  meet  outside  of  these  limits. 

The  programme  for  the  religious  congresses  of  1893  constitutes 
what  may  with  perfect  propriety  be  designated  as  one  of  the  most 
remarkable  publications  of  the  century.  The  programme  of  this 
o/'^thT^Si!  general  parliament  of  religions  directly  represents  England,  Scotland, 
gress,  Sweden,  Switzerland,  France,  Germany,  Russia,  Turkey,  Greece,  Egypt, 

Syria,  India,  Japan,  China,  Ceylon,  New  Zealand,  Brazil,  Canada  and 
the  American  States,  and,  indirectly,  includes  many  other  countries. 
This  remarkable  programme  presents,  among  other  great  themes  to  be 
considered  in  this  congress.  Theism,  Judaism,  Mohammedanism,  Hin- 
duism, Buddhism,  Taoism,  Confucianism,  Shintoism,  Zoroastrianism, 
Catholicism,  the  Greek  church,  Protestantism  in  many  forms,  and  also 
refers  to  the  nature  and  influence  of  other  religious  systems. 

This  programme  also  announces  for  presentation  the  great  sub- 
jects of  revelation,  immortality,  the  Incarnation  of  God,  the  universal 
elements  in  religion,  the  ethical  unity  of  different  religious  systems, 
the  relations  of  religion  to  morals,  marriage,  education,  science,  phi- 
losophy, evolution,  music,  labor,  government,  peace  and  war,  and  many 
other  hemes  of  absorbing  interest.  The  distinguished  leaders  of 
human  progress,  by  whom  these  great  topics  will  be  presented,  con- 
stitute an  unparalleled  galaxy  of  eminent  names,  but  we  may  not  pause 
to  call  the  illustrious  roll. 

For  the  execution  of  this  part  of  the  general  programme  seven- 
teen days  have  been  assigned.  During  substantially  the  same  period 
the  second  part  of  the  programme  will  be  executed  in  the  adjoining 
Hall  of  Washington.  This  will  consist  of  what  are  termed  presentations 
of  their  distinctive  faith  and  achievements  by  the  different  churches. 
These  presentations  will  be  made  to  the  world,  as  represented  in  the 
World's  Religious  Congresses  of  1893.  All  persons  interested  are 
cordially  invited  to  attend. 

The  third  part  of  the  general  programme  for  the  congresses  of 
this  department  consists  of  separate  and  independent  congresses  of 
the  different  religious  denominations  for  the  purpose  of  more  fully 
setting  forth  their  doctrines  and  the  service  they  have  rendered  to  man- 
kind. These  special  congresses  will  be  held,  for  the  most  part,  in  the 
smaller  halls  of  this  memorial  building.  A  few  of  them  have,  for 
special  reasons,  already  been  held.  It  is  the  special  object  of  these 
denominational  congresses  to  afford  opportunities  for  further  informa- 
tion to  all  who  may  desire  it.  The  leaders  of  these  several  churches 
most  cordially  desire  the  attendance  of  the  representatives  of  other 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  \\^ 

religions.     The  denominational  congresses  will  each  be  held  during  the 
week  in  which  the  presentation  of  the  denomination  will  occur. 

The  fourth  and  final  part  of  the  programme  of  the  department  of 
religion  will  consist  of  congresses  of  various  kindred  organizations. 
These  congresses  will  be  held  between  the  close  of  the  parliament  of 
religions  and  October  15th,  and  will  include  missions,  ethics,  Sunday- 
rest,  the  evangelical  alliance,  and  other  similar  associations.  The  con- 
gress on  evolution  should,  in  regularity,  have  been  held  in  the  depart- 
ment of  science,  but  circumstances  prevented,  and  it  has  been  given  a 
place  in  this  department  by  the  courtesy  of  the  committee  of  organ- 
ization. 

To  this  more  than  imperial  feast,  I  bid  you  welcome. 

We  meet  on  the  mountain  height  of  absolute  respect  for  the  relig- 
ious convictions  of  each  other,  and  an  earnest  desire  for  a  better 
knowledge  of  the  consolations  which  other  forms  of  faith  than  our  Welcome  to 
own  offer  to  their  devotees.  The  very  basis  of  our  convocation  is  the  p^east.^™^^^ 
idea  that  the  representatives  of  each  religion  sincerely  believe  that  it 
is  the  truest  and  the  best  of  all;  and  that  they  will,  therefore,  hear  with 
perfect  candor  and  without  fear  the  convictions  of  other  sincere  souls 
on  the  great  questions  of  the  immortal  life. 

Let  one  other  point  be  clearly  stated.  While  the  members  of  this 
congress  meet,  as  men,  on  a  common  ground  of  perfect  equality,  the 
ecclesiastical  rank  of  each,  in  his  own  church,  is  at  the  same  time  gladly- 
recognized  and  respected,  as -the  just  acknowledgment  of  his  services 
and  attainments.  But  no  attempt  is  here  made  to  treat  all  religions 
as  of  equal  merit.  Any  such  idea  is  expressly  disclaimed.  In  this  con- 
gress, each  system  of  religion  stands  by  itself  in  its  own  perfect  integrity, 
uncompromised,  in  any  degree,  by  its  relation  to  any  other.  In  the 
language  of  the  preliminary  publication  in  the  department  of  religion, 
we  seek  in  this  congress  ''to  unite  all  religion  against  all  irreligion;  to 
make  the  golden  rule  the  basis  of  this  union;  and  to  present  to  the 
world  the  substantial  unity  of  many  religions  in  the  good  deeds 
of  the  religious  life."  Without  controversy,  or  any  attempt  to 
pronounce  judgment  upon  any  matter  of  faith,  or  worship,  or  religious 
opinion,  we  seek  a  better  knowledge  of  the  religious  condition  of  all 
mankind,  with  an  earnest  desire  to  be  useful  to  each  other  and  to  all 
others  who  love  truth  and  righteousness. 

This  day  the  sun  of  a  new  era  of  religious  peace  and  progress  rises 
over  the  world,  dispelling  the  dark  clouds  of  sectarian  strife.  This  day 
a  new  flower  blooms  in  the  gardens  of  religious  thought,  filling  the  air 
with  its  exquisite  perfume.  This  day  a  new  fraternity  is  born  into  the 
world  of  human  progress,  to  aid  in  the  upbuilding  of  the  kingdom  of 
God  in  the  hearts  of  men.  Era  and  flower  and  fraternity  bear  one  name. 
It  is  a  name  which  will  gladden  the  hearts  of  those  who  worship  God 
and  love  man  in  every  clime.  Those  who  hear  its  music  joyfully  echo 
it  back  to  sun  and  flower.     It  is  the  brotherhood  of  religions. 

In  this  name  I  welcome  the  ftrst  Parliament  of  the  Religions  of  the 
World. 


Address      by 


20  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

He  was  followed  by  the  Rev.  John  Henry  Barrows,  D.  D.,  chair- 
man of  the  general  committee: 

Mr.  President  and  Friends:  If  my  heart  did  not  overflow  with 
cordial  welcome  at  this  hour,  which  promises  to  be  a  great  moment  in 
history,  it  would  be  because  I  had  lost  the  spirit  of  manhood  and  had 
been  forsaken  by  the  spirit  of  God.  The  whitest  snow  on  the  sacred 
mount  of  Japan,  the  clearest  water  springing  from  the  sacned  fountains 
of  India  are  not  more  pure  and  bright  than  the  joy  of  my  heart,  and  of 
many  hearts  here,  that  this  day  has  dawned  in  the  annals  of  time,  and 
that,  from  the  furthest  isles  of  Asia;  from  India,  the  mother  of  religions ; 
from  Europe,  the  great  teacher  of  civilization ;  from  the  shores  on  which 
Dn^Barrows."^  breaks  the  **long  wash  of  Australasian  seas;"  that  frord  neighboring 
lands,  and  from  all  parts  of  this  republic  which  we  love  to  contemplate 
as  the  land  of  earth's  brightest  future,  you  have  come  here  at  our  invi- 
tation in  the  expectation  that  the  world's  first  parliament  of  religions 
must  prove  an  event  of  race-wide  and  perpetual  significance.     *     *     * 

Welcome,  most  welcome,  Q  wise  men  of  the  East  and  of  the  West! 
May  the  star  which  led  you  hither  be  like  unto  that  luminary  which 
guided  the  men  of  old,  and  may  this  meeting  by  the  inland  sea  of  a 
new  continent  be  blessed  of  heaven  to  the  redemption  of  men  from 
error  and  from  sin  and  despair.  I  wish  you  to  understand  that  this 
great  undertaking,  which  has  aimed  to  house  under  one  friendly  roof 
in  brotherly  counsel  the  representativesof  God's  aspiring  and  believing 
children  everywhere,  has  been  conceived  and  carried  on  through 
strenuous  and  patient  toil,  with  an  unfaltering  heart,  with  a  devout 
faith  in  God  and  with  most  signal  and  special  evidence  of  His  divine 
guidance  and  favor.     *     *     * 

What,  it  seems  to  me,  should  have  blunted  some  of  the  arrows  of 
criticism  shot  at  the  promoters  of  this  movement  is  this  other  fact, 
that  it  is  the  representatives  of  that  Christian  faith  which  we  believe 
has  in  it  such  elements  and  divine  forces  that  it  is  fitted  to  the  needs 
of  all  men,  who  have  planned  and  provided  this  first,  school  of  com- 
parative religions,  wherein  devout  men  of  all  faiths  may  speak  for 
themselves  without^  hindrance,  without  criticism,  and  without  com- 
promise, and  tell  what  they  believe  and  why, they  believe  it.  I  appeal 
to  the  representatives  of  the  non-Christian  faiths,  and  ask  yoii  if 
Christianity  suffers  in  your  eyes  from  having  called  this  parliament  of 
religions?  Do  you  believe  that  its  beneficent  work  in  the  world  will 
be  one  whit  lessened? 

On  the  contrary,  you  agree  with  the  great  mass  of  Christian  schol- 
ars in  America  in  believing  that  Christendom  may  proudly  hold  up 
this  congress  of  the  faiths  as  a  torch  of  truth  and  of  love  which  may 
prove  the  morning  star  of  the  twentieth  century.  There  is  a  true  and 
noble  sense  in  which  America  is  a  Christian  nation,  since  Christianity 
is  recognized  by  the  supreme  court,  by  the  courts  of  the  several  states, 
by  executive  officers,  by  general  national  acceptance  and  observance, 
as  the  prevailing  religion  of  our  people.  This  does  not  mean,  of 
course,  that  the  church  and  state  are  united.      In  America  they  are 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  21 

separated,  and  in  this  land  the  widest  spiritual  and  intellectual  freedom 
is  realized.  Justice  Ameer  Ali,  of  Calcutta,  whose  absence  we  lament 
today,  has  expressed  the  opinion  that  only  in  this  western  republic 
would  such  a  congress  as  this  have  been  undertaken  and  achieved. 

I  do  not  forget — I  am  glad  to  remember — that  devout  Jews^  lovers 
of  humanity,  have  co-operated  with  us  in  this  parliament;  that  these  men 
and  women  repres'enting  the  most  wonderful  of  all  races  and  the  most 
persistent  of  all  religions — who  have  come  with  good  cause  to  appreci- 
ate the  spiritual  freedom  of  the  United  States  of  America — that  these 
friends,  some  of  whom  are  willing  to  call  themselves  Old  Testament 
Christians,  as  I  am  willing  to  call  myself  a  New  Testament  Jew,  have 
zealously  and  powerfully  co-operated  in  this  good  work.  But  the 
world  calls  us,  and  we  call  ourselves,  a  Christian  people.  We  believe 
in  the  Gospels  and  in  Him  whom  they  set  forth  as  "the  Light  of  the 
World,"  and  Christian  America,  which  owes  so  much  to  Columbus  and 
Luther,  to  the  pilgrim  fathers  and  to  John  Wesley,  which  owes  so  much 
to  the  Christian  church  and  the  Christian  college  and  the  Christian 
school,  welcomes  today  the  earnest  disciples  of  other  faiths  and  the 
men  of  all  faiths  who,  from  many  lands,  have  flocked  to  this  jubilee  of 
civilization. 

Cherishing  the  light  which  God  has  given  us  and  eager  to  send      a  Divine 
this  light  everywhither,  we  do  not  believe  that  God,  the  Eternal  Spirit,  ^^s*^*- 
has  left  Himself  without  witness  in  non-Christian  nations.     There  is 
a  divine  light  enlightening  every  man. 

"One  accent  of  the  Holy  Ghost 
The  heedless  world  has  never  lost." 

Prof.  Max  Miiller,  of  Oxford,  who  has  been  a  friend  of  our  move- 
ment and  has  sent  a  contribution  to  this  parliament,  has  gathered 
together  in  his  last  volume  a  collection  of  prayers — Egyptian,  Accadian, 
Babylonian,  Vedic,  Avestic,  Chinese,  Mohammedan  and  modern 
Hindu — which  make  it  perfectly  clear  that  the  sun  which  shone  over 
Bethlehem  and  Calvary  has  cast  some  celestial  illumination  and  called 
forth  some  devout  and  holy  aspirations  by  the  Nile  and  the  Ganges,  in 
the  deserts  of  Arabia  and  by  the  waves  of  the  Yellow  sea. 

It  is  perfectly  evident  to  all  illuminated  minds  that  we  should 
cherish  loving  thoughts  of  all  people  and  humane  views  of  all  the 
great  and  lasting  religions,  and  that  whoever  would  advance  the  cause 
of  his  own  faith  must  first  discover  and  gratefully  acknowledge  the 
truths  contained  in  other  faiths.     *     *     * 

Why  should  not  Christians  be  glad  to  learn  what  God  has  wrought 
through  Buddha  and  Zoroaster — through  the  sage  of  China  and  the 
prophets  of  India  and  the  prophet  of  Islam! 

We  are  met  together  today  as  men,  children  of  one  God,  sharers 
with  all  men  in  weakness  and  guilt  and  deed,  sharers  with  devout  souls 
everywhere  in  aspiration  and  hope  and  longing  We  are  met  as  relig- 
ious men,  believing  even  here  in  this  capital  of  material  wonders — in 
the  presence  of  an  exposition  which  displays  the  unparalleled  marvels 
of  steam  and  electricity — that  there  is  a  spiritual  root  to  all  human 


22  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

progress.  We  are  met  in  a  school  of  comparative  theology,  which  I 
hope  will  prove  more  spiritual  and  ethical  than  theological;  we  are 
Comparative  met,  I  believe,  in  the  temper  of  love,  determined  to  bury,  at  least  for 
Theology.  ^^e  time,  our  sharp  hostilities,  anxious  to  find  out  wherein  we  agree, 
eager  to  learn  what  constitutes  the  strength  of  other  faiths  and  the 
weakness  of  our  own;  and  we  are  met  as  conscientious  and  truth-seeking 
men  in  a  council  where  no  one  is  asked  to  surrender  or  abate  his  indi- 
vidual convictions,  and  where,  I  will  add,  no  one  would  be  worthy  of 
a  place  if  he  did. 

We  are  met  in  a  great  conference,  men  and  women  of  different 
minds;  where  the  speaker  will  not  be  ambitious  for  short-lived,  verbal 
victories  over  others,  where  gentleness,  courtesy,  wisdom  and  moder- 
ation will  prevail  far  more  than  heated  argumentation.  I  am  confi- 
dent that  you  appreciate  the  peculiar  limitations  which  constitute  the 
peculiar  glory  of  this  assembly.  We  are  not  here  as  Baptists  and 
Buddhists,  Catholics  and  Confucians,  Parsees  and  Presbyterians,  Meth- 
odists and  Moslems;  we  are  here  as  members  of  a  parliament  of  re- 
ligions over  which  flies  no  sectarian  flag,  which  is  to  be  stampeded  by 
no  sectarian  war  cries,  but  where  for  the  first  time  in  a  large  council  is 
lifted  up  the  banner  of  love,  fellowship,  brotherhood.  We  feel  that 
there  is  a  spirit  which  should  always  pervade  these  meetings,  and  if 
any  one  should  offend  against  this  spirit  let  him  not  be  rebuked  pub- 
licly, or  personally;  your  silence  will  be  a  graver  and  severer  rebuke. 

It  is  a  great  and  wonderful  programme  that  is  to  be  spread  before 
you;  it  is  not  all  that  I  could  wish  or  had  planned  for,  but  it  is  too 
large  for  any  one  mind  to  receive  it  in  its  fullness  during  the.  seven- 
Careful  and  *^^^  days  of  our  sessions.  Careful  and  scholarly  essays  have  been 
Scholarly  Es-  prepared  and  sent  in  by  great  men  of  the  old  world  and  the  new,  which 
are  worthy  of  the  most  serious  and  grateful  attention,  and  I  am  confi- 
dent that  each  one  of  us  may  gain  enough  to  make  this  parliament  an 
epoch  of  his  life.  You  will  be  glad  with  me  that,  since  this  is  a  world 
of  sin  and  sorrow,  as  well  as  speculation,  our  attention  is  for  several 
days  to  be  given  to  those  greatest  practical  themes  which  press  upon 
good  men  everywhere.  How  can  we  make  this  suffering  and  needy 
world  less  a  home  of  grief  and  strife  and  far  more  a  commonwealth  of 
love,  a  kingdom  of  heaven?  How  can  we  abridge  the  chasms  of  alien- 
ation which  have  kept  good  men  from  co-operating?  How  can  we 
bring  into  closer  fellowship  those  who  believe  in  Christ  as  the  Saviour 
of  the  world?  And  how  can  we  bring  about  a  better  understanding 
among  the  men  of  all  faiths?  I  believe  that  great  light  will  be  thrown 
upon  these  problems  in  the  coming  days.  *  * 

Welcome,  one  and  all,  thrice  welcome  to  the  World's  first  Parlia- 
ment of  Religions!  Welcome  to  the  men  and  women  of  Israel,  the 
standing  miracle  of  nations  and  religions!  Welcome  to  the  disciples 
of  Prince  Siddartha,  the  many  millions  who  cherish  in  their  hearts 
Lord  Buddha  as  the  light  of  Asial  Welcome  to  the  high  priest  of  the 
national  religion  of  Japan!     This  city  has  every  reason  to  be  grate- 


says  < 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  23 

ful  to  the  enlightened  ruler  of  the  sunrise  kingdom.  Welcome  to  the 
men  of  India  and  all  faiths!  Welcome  to  all  the  disciples  of  Christ, 
and  may  God's  blessing  abide  in  our  council  and  extend  to  the  twelve 
himdred  millions  of  human  beings,  the  representatives  of  whose  faiths 
I  address  at  this  moment! 

It  seems  to  me  that  the  spirits  of  just  and  good  men  hover  over 
this  assembly.     I  believe  that  the  spirit  of  Paul  is  here,  the  zealous 
missionary  of  Christ,  whose  courtesy,  wisdom  and  unbounded  tact  were 
manifest  when  he  preached  Jesus  and  the  resurrection  beneath  the 
shadows  of  the  Parthenon.    I  believe  the  spirit  of  the  wise  and  humane     g  .^^.^^     ^ ^ 
Buddha  is  here,  and  of  Socrates,  the  searcher  after  truth,  and  of  Jeremy  Just  and  Good 
Taylor  and  John  Milton  and  Roger  Williams  and  Lessing,  the  great  ^^^ 
japostles  of  toleration.     I  believe  th«::  the  spirit  of  Abraham  Lincoln, 
who  sought  for  a  church  founded  on  love  for  God  and  man,  is  not  far 
from  us,  and  the  spirit  of  Tennyson  and  Whittier  and  Phillips  Brooks, 
who  looked  forward  to  this  parliament  as  the  realization  of  a  noble 
idea. 

When,  a  few  days  ago  I  met  for  the  first  time  the  delegates  who 
have  come  to  us  from  Japan,  and  shortly  after  the  delegates  who  have 
come  to  us  from  India,  I  felt  that  the  arms  of  human  brotherhood  had 
reached  almost  around  the  globe.  But  there  is  something  stronger  than 
human  love  and  fellowship,  and  what  gives  us  the  most  hope  and 
happiness  today  is  our  confidence  that 

'  The  whole  round  world  is  every  way 
Bound  by  gold  chains  about  the  feet  of  God.'* 

He  was  followed  by  Archbishop  Feehan,  of  Chicago:  On  this 
most  interesting  occasion,  ladies  and  gentlemen,  a  privilege  has  been 
granted  to  me — that  of  giving  greeting  in  the  name  of  the  Catholic 
church  to  the  members  of  this  parliament  of  religion.  Surely  we  all 
regard  it  as  a  time  and  a  day  of  the  highest  interest,  for  we  have  here 
the  commencement  of  an  assembly  unique  in  the  history  of  the  world. 
One  of  the  representatives  from  the  ancient  East  has  mentioned  that 
his  king  in  early  days  held  a  meeting  something  like  this,  but  certainly 
the  modern  and  historical  world  has  had  no  such  thing.  Men  have  A^^hM^sho^ 
come  from  distant  lands,  from  many  shores.  They  represent  many  Feehan. 
types  of  race.  They  represent  many  forms  of  faith;  some  from  the 
distant  East,  representing  its  remote  antiquity;  some  from  the  islands 
and  continents  of  the  West.  In  all  there  is  a  great  diversity  ot  opinion, 
but  in  all  there  is  a  great,  high  motive. 

Of  all  the  things  that  our  city  has  seen  and  heard  during  these 
passing  months,  the  highest  and  the  greatest  is  now  to  be  presented  to 
it.  For  earnest  men,  learned  and  eloquent  men  of  different  faiths,  have 
come  to  speak  and  to  tell  us  of  those  things  that  of  all  are  of  the 
highest  and  deepest  interest  to  us  all.  We  are  interested  in  material 
things;  we  are  interested  in  beautiful  things.  We  admire  the  won- 
ders of  that  new  city  that  has  sprung  up  at  the  southern  end  of  our  great 
city  of  Chicago;  but  when  learned  men,  men  representing  the  thought 
of  the  world  on  religion,  come  to  tell  us  of  God  and  of  His  truth,  and 


24  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

of  life  and  of  death,  and  of  immortality  and  of  justice,  and  of  good- 
ness and  of  charity,  then  we  listen  to  what  will  surpass,  infinitely, 
whatever  the  most  learned  or  most  able  men  can  tell  us  of  material 
things. 

Those  men  that  have  come  together  will  tell  of  their  systems  of 
faith,  without,  as  has  been  well  said  by  Dr.  Barrows,  one  atom  of  sur- 
render'of  what  each  one  believes  to  be  the  truth  for  him.  No  doubt 
it  will  be  of  exceeding  interest;  but  whatever  may  be  said  in  the  end, 
when  all  is  spoken,  there  will  be  at  least  one  great  result;  because  no 
matter  how  we  may  differ  in  faith  or  religion,  there  is  one  thing  that  is 
common  to  us  all,  and  that  is  a  common  humanity.  And  those  men 
representing  the  races  and  the  faiths  of  the  world,  meeting  together 
and  talking  together  and  seeing  one  another,  will  have  for  each  other 
in  the  end  a  sincere  respect  and  reverence  and  a  cordial  and  fraternal 
feeling  of  friendship.  As  the  privilege  which  I  prize  very  much  has 
been  given  to  me,  I  bid  them  all,  in  my  own  name,  and  of  that  I  rep- 
resent, a  most  cordial  welcome. 

Response  by  Cardinal  Gibbons:  Your  honored  president  has  in- 

c^maroife  formed  you,  ladies  and  gentlemen,  that  if  I  were  to  consult  the  inter- 

bons.  ests  of  my  health  I  should  perhaps-  be  in  bed  this  morning,  but  as  I 

was  announced  to  say  a  word  in  response  to  the  kind  speeches  that 

have  been  offered  up  to  us,  I  could  not  fail  to  present  myself  at  least, 

and  to  show  my  interest  in  your  great  undertaking. 

I  would  be  wanting  in  my  duty  as  a  mmister  of  the  Catholic  church 
if  I  did  not  say  that  it  is  our  desire  to  present  the  claims  of  the  Catholic 
church  to  the  observation  and,  if  possible,  to  the  acceptance  of  every 
right-minded  man  that  will  listen  to  us.  But  we  appeal  only  to  the 
tribunal  of  conscience  and  of  intellect.  I  feel  that  in  possessing  my 
faith  I  possess  a  treasure  compared  with  which  all  treasures  of  this 
world  are  but  dross,  and,  instead  of  hiding  those  treasures  in  my  own 
coverts,  I  would  like  to  share  them  with  others,  especially  as  I  am 
none  the  poorer  in  making  others  the  richer.  But  though  we  do  not 
agree  in  matters  of  faith,  as  the  Most  Reverend^Archbishop  of  Chicago 
has  said,  thanks  be  to  God  there  is  one  platform  on  which  we  all  stand 
united.  It  is  the  platform  of  charity,  of  humanity,  and  of  benevolence. 
And  as  ministers  of  Christ  we  thank  him  for  our  great  model  in  this 
particular.  Our  blessed  Redeemer  came  upon  this  earth  to  break 
down  the  wall  of  partition  that  separated  race  from  race,  and  people 
from  people,  and  tribe  from  tribe,  and  has  made  us  one  people,  one 
family,  recognizing  God  as  our  common  Father,  and  Jesus  Christ  as 
our  Brother. 

We  have  a  beautiful  lesson  given  to  us  in  the  Gospel  of  Jesus  Christ — 
that  beautiful  parable  of  the  good  Samaritan  which  we  all  ought  to 
follow.  We  know  that  the  good  Samaritan  rendered  assistance  to  a 
dying  man  and  bandaged  his  wounds.  The  Samaritan  was  his  enemy 
in  religion  and  in  faith,  his  enemy  in  nationality,  and  his  enemy  in 
social  life.     That  is  the  model  that  we  all  ought  to  follow. 

I  trust  that  we  will  all  leave  this  hall  animated  by  a  greater  love  fpr 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  25 

one  another,  for  love  knows  no  distinction  of  faith.  Christ  the  Lord 
is  our  model,  I  say.  We  cannot,  like  our  Divine  Saviour,  give  sight  to 
the  blind,  and  hearing  to  the  deaf,  and  walking  to  the  lame  and 
strength  to  the  paralyzed  limbs;  we  cannot  work  the  miracles  which 
Christ  wrought;  but  there  are  other  miracles  far  more  beneficial  to  our- 
selves that  we  are  all  in  the  measure  of  our  lives  capable  of  working, 
and  those  are  the  miracles  of  chart'*''  of  mercy,  and  of  love  to  our 
fellowman. 

Let  no  man  say  that  he  cannot  serve  his  brother.  Let  no  man 
say,  "Am  I  my  brother's  keeper?"  That  was  the  language  of  Cain,  and 
I  say  to  you  all  here  today,  no  matter  what  may  be  your  faith,  that 
you  are  and  you  ought  to  be  your  brother's  keeper.  What  would  be- 
come of  us  Christians  today  if  Christ  the  Lord  had  said,  *'Am  I  my 
brother's  keeper?"  We  would  be  all  walking  in  darkness  and  in  the 
shadow  of  death,  and  if  today  we  enjoy  in  this  great  and  beneficent 
land  of  ours  blessings  beyond  comparison,  we  owe  it  to  Christ,  who 
redeemed  us  all.  Therefore,  let  us  thank  God  for  the  blessings  He 
has  bestowed  upon  us.  Never  do  we  perform  an  act  so  pleasing  to 
God  as  when  we  extend  the  right  hand  of  fellowship  and  of  practical 
love  to  a  suffering  member.  Never  do  we  approach  nearer  to  our 
model  than  when  we  cause  the  sunlight  of  heaven  to  beam  upon  a 
darkened  soul;  never  do  we  prove  ourselves  more  worthy  to  be  called 
the  children  of  God,  our  Father,  than  when  we  cause  the  flowers  of  joy 
and  of  gladness  to  grow  up  in  the  hearts  that  were  dark  and  dreary  and 
barren  and  desolate  before. 

For,  as  the  apostle  has  well  said,  "Religion  pure  and  undefiled 
before  God  and  the  Father  is  this:  To  visit  the  orphan  and  the 
fatherless  and  the  widow  in  their  tribulations,  and  to  keep  one's  self 
unspotted  from  this  world." 

The  Rev.  Augusta  J.  Chapin,  D.  D.,  chairman  of  the  women's 
committees,  then  said: 

I  am  strangely  moved  as  I  stand  upon  this  platform  and  attempt     Reicarks  by 
to  realize  what  it  means  that  you  all  are  here  from  so  many  lands  rep-  j.^^hapSS°^i>. 
resenting  so  many  and  widely  differing  phases  of  religious  thought  ^• 
and  life,  and  what  it  means  that  I  am  here  in  the  midst  of  this  unique 
assemblage  to  represent  womanhood  and  woman's  part  in  it  all.     The 
parliament  which  assembles  in  Chicago  this  morning  is  the  grandest 
and  most  significant  convocation  ever  gathered  in  the  name  of  religion 
on  the  face  of  this  earth. 

The  old  world,  which  has  rolled  on  through  countless  stages  and 
phases  of  physical  progress,  until  it  is  an  ideal  home  for  the  human 
family,  has,  through  a  process  of  evolution  or  growth,  reached  an  era 
of  intellectual  and  spiritual  attainment  where  there  is  malice  toward 
none  and  charity  for  all;  where,  without  prejudice,  without  fear  and 
with  perfect  fidelity  to  personal  convictions,  we  may  clasp  hands 
across  the  chasm  of  our  indifferences  and  cheer  each  other  in  all  that 
is  good  and  true. 

The  World's  first  Parliament  of  Religions  could  not  have  been 


26  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

called  sooner  and  have  gathered  the  religionists  of  all  these  lands 
together.  We  had  to  wait  for  the  hour  to  strike,  until  the  steamship, 
the  railway  and  the  telegraph  had  brought  men  together,  leveled  their 
walls  of  separation  and  made  them  acqu?*inted  with  each  other;  until 
scholars  had  broken  the  way  through  th£  pathless  wilderness  of  igno- 
rance, superstition  and  falsehood,  and  con^^elled  them  to  respect  each 
other's  honesty,  devotion  and  intelligence.  A  hundred  years  ago  the 
world  was  not  ready  for  this  parliament.  Fifty  years  ago  it  could 
not  have  been  convened,  and  had  it  been  calkd  but  a  single  genera- 
tion ago,  one-half  of  the  religious  world  could  not  have  been  directly 
represented. 

Woman  could  not  have  had  a  part  in  it  in  her  own  right  for  two 
reasons:  One,  that  her  presence  would  not  have  been  thought  of  nor 
tolerated;  and  the  other  was  that  she,  herself,  was  still  too  weak,  too 
timid  and  too  unschooled  to  avail  herself  of  such  an  opportunity  had 
it  been  offered.  Few,  indeed,  were  they  a  quarter  of  a  century  ago 
who  talked  about  the  Divine  Fatherhood  and  Human  Brotherhood, 
and  fewer  still  were  they  who  realized  the  practical  religious  power 
of  these  conceptions.     Now  few  are  found  to  question  them. 

I  am  not  an  old  woman,  yet  my  memory  runs  easily  back  to  the 
time  when,  in  all  the  modern  world,  there  was  not  one  well  equipped 
Highest  college  or  university  open  to  women  students,  and  when,  in  all  the 
Honors     for  modcm  world,  no  woman  had  been  ordained,  or  even  acknowledged,  as 
^^^^'  a  preacher  outside  the  denomination  of  Friends.     Now  the  doors  are 

thrown  open  in  our  own  and  many  other  lands.  Women  are  becoming 
masters  of  the  languages  in  which  the  great  sacred  literatures  of  the 
world  are  written.  They  are  winning  the  highest  honors  that  the  great 
universities  have  to  bestow,  and  already  in  the  field  of  religion  hun- 
dreds have  been  ordained,  and  thousands  are  freely  speaking  and 
teaching  this  new  Gospel  of  freedom  and  gentleness  that  has  come  to 
bless  mankind. 

We  are  still  at  the  dawn  of  this  new  era.  Its  grand  possibilities 
are  all  before  us,  and  its  heights  are  ours  to  reach.  We  are  assembled 
in  this  great  parliament  to  look  for  the  first  time  in  each  other's  faces, 
and  to  speak  to  each  other  our  best  and  truest  words.  I  can  only  adc 
my  heartfelt  word  of  greeting  to  those  you  have  already  heard.  C 
welcome  you  brothers,  of  every  name  and  land,  who  have  wrought  sc 
long  and  so  well  in  accordance  with  the  wisdom  high  heaven  has  giver? 
to  you;  and  I  welcome  you,  sisters,  who  have  come  with  beating  hearts 
and  earnest  purpose  to  this  great  feast,  to  participate  not  only  in  this 
parliament,  but  in  the  great  congresses  associated  with  it.  Isabella,  the 
Catholic,  had  not  only  the  perception  of  a  new  world,  but  of  an  enlight- 
ened and  emancipated  womanhood,  which  should  strengthen  religion 
and  bless  mankind.  I  welcome  you  to  the  fulfillment  of  her  prophetic 
vision. 

President  H.  N.  Higinbotham  said:  It  affords  me  infinite  pleasure 

Presi-  to    welcome   the  distinguished  gentlemen  who  compose  this  august 

bSham  Safd.^"  body.     It  is  a  matter  of  satisfaction  and  pride  that  the  relations  exist- 


Charles  Carroll  Bonney,  Chicago,  President  World's  Congress  Auxiliary. 


THE   WORLD'S  CONGRESS' OF  RELIGIONS,  29 

ing  between  the  peoples  and  nations  of  the  earth  are  of  such  a  friendly 
nature  as  to  make  this  gathering  possible.  I  have  long  cherished  the 
hope  that  nothing  would  intervene  to  prevent  the  full  fruition  of  the 
labors  of  your  honored  chairman. 

I  apprehend  that  the  fruitage  of  this  parliament  will  richly  com- 
pensate him  and  the  world  and  prove  the  wisdom  of  his  work.  It  is  a 
source  of  satisfaction  that,  to  the  residents  of  a  new  city  in  a  far 
country  should  be  accorded  this  great  privilege  and  high  honor.  The 
meeting  of  so  many  illustrious  and  learned  men  under  such  circum- 
stances evidences  the  kindly  spirit  and  feeling  that  exists  throughout 
the  world.  To  me  this  is  the  proudest  work  of  our  exposition. 
[Cheers.]  There  is  no  man,  high  or  low,  learned  or  unlearned,  but  will 
not  watch  with  increasing  interest  the  proceedings  of  this  parliament. 
Whatever  may  be  the  differences  in  the  religions  you  represent,  there 
is  a  sense  in  which  we  are  all  alike.  There  is  a  common  plane  on  which 
we  are  all  brothers.  We  owe  our  beings  to  conditions  that  are  exactly 
the  same.  Our  journey  through  this  world  is  by  the  same  route.  We 
have  in  common  the  same  senses,  hopes,  ambitions,  joys  and  sorrows, 
and  these  to  my  mind  argue  strongly  and  almost  conclusively  a 
common  destiny. 

To  me  there  is  much  satisfaction  and  pleasure  in  the  fact  that  we 
are  brought  face  to  face  with  men  that  come  to  us  bearing  the  ripest 
wisdom  of  the  ages.  They  come  in  the  friendliest  spirit  that,  I  trust, 
will  be  augmented  by  their  intercourse  with  us  and  with  each  other.  I 
hope  that  your  parliament  will  prove  to  be  a  golden  milestone  on  the 
highway  of  civilization,  a  golden  stairway  leading  up  to  the  tableland 
of  a  higher,  grander  and  more  perfect  condition,  where  peace  will 
reign  and  the  enginery  of  war  be  known  no  more  forever. 

These  addresses  were  responded  to  by  many  from  the  most  emi- 
nent representatives  of  the  world's  religions  present,  extracts  from 
which  here  follow: 

The  Rev.  Alexander  McKenzie,  of  Harvard  university,  said:  I 
suppose  that  everybody  who  speaks  here  this  morning  stands  for  some 
thing.  The  very  slight  claim  I  have  to  be  here,  rests  on  the  fact  that  RemarkB  by 
I  am  one  of  the  original  settlers.  I  am  here  representing  the  New  Rev.  Alex.  Mo- 
England  Puritan,  the  man  who  has  made  this  gathering  possible.  The 
Puritan  came  early  to  this  country,  with  a  very  distinct  work  to  do, 
and  he  gave  himself  distinctly  to  that  work,  and  succeeded  in  doing 
it.  There  are  some  who  criticise  the  Puritan,  and  say  that  if  he  had 
been  a  different  man  than  he  was  he  would  not  have  been  the  man  he 
was.  *  *  *  The  little  contribution  that  he  makes  this  morning,  in  the 
way  of  welcome  to  these  guests  from  all  parts  of  the  world,  is  to  congrat- 
ulate them  on  the  opportunity  given  them  of  seeing  something  of  the 
work  his  hands  have  established.  We  are  able  to  show  our  friends 
from  other  countries,  not  that  we  have  something  better  than  what 
they  have,  but  that  we  have  that  which  they  can  see  nowhere  else  in 
the  world.  It  would  be  idle  to  present  trophies  of  old  countries  to 
men  from  India  and  Japan.     We  cannot  show  an  old  hi^ory  or  stately 


Keazie. 


80 


THE   WORLDS  CONGRESS  OF  RELIGIONS. 


Address  by 
Archbishop 
Latas. 


P.     C.     Mo- 
z  o  o  m  d  a  r 

81 


for  the 


Indus. 


architecture.  We  cannot  point  to  the  castles  and  abbeys  of  Eng- 
land, but  we  can  show  a  new  country  which  means  to  be  old.  We  can 
show  buildings  as  tall  as  any  in  the  world,  and  we  can  show  the  dis- 
placement of  buildings  that  are  a  few  score  years  old  by  the  stately 
and  elegant  structures  of  our  time.  But  there  is  another  thing  we  can 
show,  if  our  brethren  from  abroad  will  take  pains  to  notice  it.  I  am 
not  exaggerating  when  I  say  that  we  can  show  what  can  be  shown  no- 
where else  in  the  world,  and  that  is,  a  great  republic,  and  a  republic  in 
the  process  of  making  by  the  forces  of  Christianity.  *  *  *  The 
beginning  of  this  republic  was  purely  religious.  The  men  who  came 
to  start  it  came  from  religious  motives.  Their  religion  may  not  have 
been  exactly  what  other  people  liked,  but  they  worked  with  a  distinct- 
ively religious  purpose.  They  came  here  to  carry  out  the  work  of 
God  They  worked  with  energy  and  perseverance  and  steadfastness 
to  that  end.  They  started  on  Plymouth  Rock  a  parliament  of  religion. 
He  said,  in  concluding,  "We  have  not  built  cathedrals  yet,  but  we  have 
built  log  schoolhouses,  and  if  you  visit  them  you  will  see  in  the  cracks 
between  the  logs  the  eternal  light  streaming  in.  And  for  the  work  we 
are  doing,  a  lOg  schoolhouse  is  better  than  a  cathedral. 

The  Most  Rev.  Dionysios  Latas,  Archbishop  of  Zante,  Greece, 
representing  the  Greek  Catholic  church,  said:  *  *  I  consider  my- 
self very  happy  in  having  set  my  feet  on  this  platform  to  take  part  in 
the  congress  of  the  different  nations  and  peoples.  I  thank  the  great 
American  nation,  and  especially  the  superiors  of  this  congress,  for  the 
high  manner  in  which  they  have  honored  me  by  inviting  me  to  take 
part,  and  I  thank  the  ministers  of  divinity  of  the  different  nations  and 
peoples  which,  for  the  first  time,  will  write  in  the  books  of  the  history 
of  the  world.  *  *  *  Reverend  ministers  of  the  eloquent  name  of 
God,  the  Creator  of  your  earth  and  mine,  I  salute  you  on  the  one  hand 
as  my  brothers  in  Jesus  Christ,  from  whom,  according  to  our  faith,  all 
good  has  originated  in  this  world.  I  salute  you  in  the  name  of  the  di- 
vinely inspired  Gospel,  which,  according  to  our  faith,  is  the  salvation 
of  the  soul  of  man  and  the  happiness  of  man  in  this  world. 

All  men  have  a  common  Creator,  without  any  distinction  between 
the  rich  and  the  poor,  the  ruler  and  the  ruled;  all  men  have  a  common 
Creator  without  any  distinction  of  clime  or  race,  without  distinction  of 
nationality  or  ancestry,  of  name  or  nobility;  all  men  have  a  common 
Creator,  and  consequently  a  common  Father  in  God. 

I  raise  up  my  hands  and  I  bless  with  heartfelt  love  the  great 
country  and  the  happy,  glorious  people  of  the  United  States! 

The  eloquent  P.  C.  Mozoomdar,  of  the  Brahmo-Somaj: 

Leaders  of  the  Parliament  of  Religions,  Men  and  Women  of 
America:  The  recognition,  sympathy,  and  welcome  you  have  given 
to  India  today  are  gratifying  to  thousands  of  liberal  Hindu  religious 
thinkers,  whose  representatives  I  see  around  me,  and  on  behalf  of  my 
countrymen,  I  cordially  thank  you,  India  claims  her  place  in  the 
brotherhood  of  mankind,  not  only  because  of  her  great  antiquity,  but 
equally  for  what  has  taken  place  there  in  recent  times.     Modern  India 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


81 


Address  from 
Hon.  P  u  n  g 
Qaang  ¥n. 


has  sprung  from  ancient  India  by  a  law  of  evolution,  a  process  of 
continuity  which  explains  some  of  the  most  difficult  problems  of  our 
national  life.  In  prehistoric  times  our  forefathers  worshiped  the  great 
living  Spirit,  God,  and  after  many  strange  vicissitudes  we,  Indian 
theists,  led  by  the  light  of  ages,  worship  the  same  living  Spirit,  God, 
and  none  other.  No  individual,  no  denomination,  can  more  fully 
sympathize  or  more  heartily  join  your  conference  than  we  men  of  the 
Brahmo-Somaj,  whose  religion  is  the  harmony  of  all  religions,  and 
whose  congregation  is  the  brotherhood  of  all  nations. 

An  address  from  Hon.  Pung  Quang  Yu,  secretary  of  the  Chinese 
legation,  Washington,  was  read  by  Chairman  Barrows:  On  behalf  of 
the  imperial  government  of  China,  I  take  great  pleasure  in  responding 
to  the  cordial  words  which  the  chairman  of  the  general  committee  and 
others  have  spoken  today.  This  is  a  great  moment  in  the  history  of 
nations  and  religions.  For  the  first  time  men  of  various  faiths  meet 
in  one  great  hall  to  report  what  they  believe  and  the  grounds  for  their 
belief.  The  great  sage  of  China,  who  is  honored  not  only  by  the 
millions  of  our  own  land,  but  throughout  the  world,  believed  that  duty 
was  summed  up  in  reciprocity,  and  I  think  that  the  word  reciprocity  finds 
a  new  meaning  and  glory  in  the  proceedings  of  this  historic  parliament. 
I  am  glad  that  the  great  empire  of  China  has  accepted  the  invitation  of 
those  who  have  called  this  parliament  and  is  to  be  represented  in  this 
great  school  of  comparative  religion.  Only  the  happiest  results  will 
come,  I  am  sure,  from  our  meeting  together  in  the  spirit  of  friendliness. 
Each  may  learn  from  the  other  some  lessons,  I  trust,  of  charity  and 
good  will,  and  discover  what  is  excellent  in  other  faiths  than  his  own. 
In  behalf  of  my  government  and  people  I  extend  to  the  representatives 
gathered  in  this  great  hall  the  friendliest  salutations,  and  to  those  who 
have  spoken  I  give  my  most  cordial  thanks. 

Prince  Serge  Wolkonsky,  of  Russia,  described  the  feeling  of 
fraternity  everywhere  present  in  the  religious  congresses,  which  he 
illustrated  by  a  Russian  legend.  The  story,  he  said,  may  appear  rather  LegencL 
too  humorous  for  the  occasion,  but  one  of  our  national  writers  says: 
"  Humor  is  an  invisible  tear  through  a  visible  smile,"  and  we  think  that 
human  tears,  human  sorrow  and  pain  are  sacred  enough  to  be  brought 
even  before  a  religious  congress. 

There  was  an  old  woman,  who  for  many  centuries  suffered  tortures 
in  the  flames  of  hell,  for  she  had  been  a  great  sinner  during  her  earthly 
life.  One  day  she  saw  far  away  in  the  distance  an  angel  taking  his 
flight  through  the  blue  skies,  and  with  the  whole  strength  of  her  voice 
she  called  to  him  The  call  must  have  been  desperate,  for  the  angel 
stopped  in  his  flight  and  coming  down  to  her  asked  her  what  she 
wanted. 

"When  you  reach  the  throne  of  God,"  she  said,  "  tell  Him  that  a 
miserable  creature  has  suffered  more  than  she  can  bear,  and  that  she 
asks  the  Lord  to  be  delivered  from  these  tortures." 

The  angel  promised  to  do  so  and  flew  away.  When  he  had 
transmitted  the  message,  God  said: 


A   Rassian 


32  THE  WORLDS  CONGRESS  OF  RELIGIONS, 

"  Ask  her  whether  she  has  done  any  good  to  anyone  during  her 
life." 

The  old  woman  strained  her  memory  in  search  of  a  good  action 
during  her  sinful  past,  and  all  at  once:  *'  I've  got  one,"  she  joyfully 
exclaimed:  **  One  day  I  gave  a  carrot  to  a  hungry  beggar." 

The  angel  reported  the  answer. 

*'  Take  a  carrot,"  said  God  to  the  angel,  **  and  stretch  it  out  to  her. 
Let  her  grasp  it,  and  if  the  plant  is  strong  enough  to  draw  her  out 
from  hell  she  shall  be  saved." 

This  the  angel  did.  The  poor  old  woman  clung  to  the  carrot. 
The  angel  began  to  pull,  and  lo!  she  began  to  rise!  But  when  her  body 
was  half  out  of  the  flames  she  felt  another  weight  at  her  feet.  Another 
sinner  was  clinging  to  her.  She  kicked,  but  it  did  not  help.  The  sinner 
would  not  let  go  his  hold,  and  the  angel,  continuing  to  pull,  was  lifting 
them  both.  But,  oh!  another  sinner  clung  to  them,  and  then  a  third, 
and  more  and  always  more — a  chain  of  miserable  creatures  hung  at 
the  old  woman's  feet.  The  angel  never  ceased  pulling.  It  did  not 
seem  to  be  any  heavier  than  the  small  carrot  could  support,  and  they 
all  were  lifted  in  the  air.  But  the  old  woman  suddenly  took  fright. 
Too  many  people  were  availing  themselves  of  her  last  chance  of  salva- 
tion, and,  kicking  and  pushing  those  who  were  clinging  to  her,  she 
exclaimed:     "  Leave  me  alone;  hands  off;  the  carrot  is  mine." 

No  sooner  had  she  pronounced  this  word  **mine"  than  the  tiny 
stem  broke,  and  they  all  fell  back  to  hell,  and  forever. 

In  its  poetical  artlessnessand  popular  simplicity  this  legend  is  too 
eloquent  to  need  interpretation.  If  any  individual,  any  community, 
any  congregation,  any  church,  possesses  a  portion  of  truth  and  of 
good,  let  that  truth  shine  for  everybody;  let  that  good  become  the 
property  of  everyone.  The  substitution  of  the  word  "mine"  by  the 
word  **ours,"  and  that  of  **ours"  by  the  word  "everyone's" — this  is 
what  will  secure  a  fruitful  result  to  our  collective  efforts  as  well  as  to 
our  individual  activities. 

This  is  why  we  welcome  and  greet  the  opening  of  this  congress, 
where,  in  a  combined  effort  of  the  representatives  of  all  churches,  all 
that  is  great  and  good  and  true  in  each  of  them  is  brought  together 
in  the  name  of  the  same  God  and  for  the  sake  of  the  same  men. 

We  congratulate  the  president,  the  members  and  all  the  listeners 
of  this  congress  upon  the  tendency  of  union  that  has  gathered  them 
on  the  soil  of  the  country  whose  allegorical  eagle,  spreading  her 
mighty  wings  over  the  stars  and  stripes,  holds  in  her  talons  these 
splendid  words:  "E  Pluribus  Unum." 

The  Rev.  Reuchi  Shibata  voiced  the  feelings  of  those  of  the 
Th^^e^^oF  the  Shinto  faith,  Japan,  and  expressed  the  hope  that  the  parliament  might 
Shinto  Faith,  ''increase  the  fraternal  relations  between  the  different  religionists  in 
investigating  the  truths  of  the  universe,  and  be  instrumental  in  uniting 
all  the  religions  of  the  world,  and  in  bringing  all  hostile  nations  into 
peaceful  relations  by  leading  them  into  the  way  of  perfect  justice." 
Here  three  Buddhist  priests  from  Japan  were  introduced:     Zitsuzen 


Rev.  Dr.  John  Henry  Barrows,  Chicago. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  35 

Ashitsu,  Shaku  Soyen  and  Horiu  Toki.  Through  their  spokesman, 
Z.  Noguchi,  they  expressed  their  appreciation  of  the  cordial  welcome 
they  received. 

Count  Bernstorff,  of  Germany,  expressed  his  delight  at  being 
present  on  an  occasion  when  religion  for  the  first  time  was  officially 
connected  with  a  world's  exposition. 

The  basis  of  this  congress  is  common  humanity.      Though  the 
term  humanity  has  often  been  used  to  designate  the  purely  human     Address     by 
apart  from  all  claims  of  divinity,  I    hesitate  not,  as  an  evangelical  BtorS,  of  Geri 
Christian,  to  accept  this  thesis.     It  is  the  Bible  which  teaches  us  that  ^^^y- 
the  human  race  is  all  descended  from  one  couple,  and  that  they  are, 
therefore,  one  family.      Let  us   not  forget  this;    but  the   Bible  also 
teaches  that  man  is  created  after  the  image  of  God.     Therefore,  man 
as  such,  quite  apart  from  the  circumstances  which  made  him  be  born 
among  some  historic  religion,  is  meant  to  come  into  connection  with 
God. 

This  parliament  teaches  us  that  other  great  lesson.  Not  that — 
some  one  might  say,  and  1  have  heard  the  objections  expressed  before 
—  this  idea  of  humanity  will  tend  to  make  religion  indifferent  to  usv 
I  will  openly  confess  that  I  also  for  a  time  felt  the  strength  of  this  ob- 
jection, but  I  trust  that  nobody  is  here  who  thinks  light  of  his  own 
religion. 

I,  for  myself,  declare  that  I  am  here  as  an  individual  evangelical 
Christian,  and  that  I  should  never  have  set  my  foot  in  this  parliament 
if  I  thought  that  it  signified  anything  like  a  consent  that  all  religions 
are  equal  and  that  it  is  only  necessary  to  be  sincere  and  upright.  I 
can  consent  to  nothing  of  this  kind.  I  believe  only  the  Bible  to  be 
true  and  Protestant  Christianity  the  only  true  religion.  I  \w\s\\  no 
compromise  of  any  kind. 

We  cannot  deny  that  we  who  meet  in  this  parliament  are  sepa- 
rated by  great  and  important  principles.  We  admit  that  these  differ- 
ences cannot  be  bridged  over,  but  we  meet,  believing  everybody  has 
the  right  to  his  faith.  You  invite  everybody  to  come  here  as  a  sincere 
defender  of  his  own  faith.     *     *     * 

But  what  do  we  then  meet  for  if  we  cannot  show  tolerance.  Well, 
the  word  tolerance  is  used  in  a  very  different  way.  If  the  words  of 
the  great  King  Frederick,  of  Prussia,  *Tn  my  country  everybody  can 
go  to  heaven  after  his  own  fashion,"  are  used  as  a  maxim  of  states- 
manship, we  cannot  approve  of  it  too  highly.  What  bloodshed,  what 
cruelty  would  have  been  spared  in  the  history  of  the  world  if  it  had 
been  adopted.  But  if  it  is  the  expression  of  the  religious  indiffer- 
ence prevalent  during  this  last  century  and  at  the  court  of  the  monarch 
who  was  the  friend  of  Voltaire  then  we  must  not  accept  it. 

St.  Paul,  in  his  Epistle  to  the  Galatians,  rejects  every  other  doc- 
trine, even  if  it  were  taught  by  an  angel  from  heaven.  We  Christians 
are  servants  of  our  master,  the  living  Saviour.  We  have  no  right  to 
compromise  the  truth  He  intrusted  to  us,  either  to  think  lightly  of  it, 
or  withhold  the  message  He  has  given  us  for  humanity.     But  wq  meet 


36  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

together,  each  one  wishing  to  gain  the  others  to  his  own  creed.  '  Will 
this  not  be  a  parliament  of  war  instead  of  peace?  Will  it  bring  us 
further  from,  instead  of  nearer  to,  each  other?  I  think  not  if  we  hold 
fast  our  truths  that  these  great  vital  doctrines  can  only  be  defended 
and  propagated  by  spiritual  means.  An  honest  fight  with  spiritual 
weapons  need  not  estrange  the  combatants;  on  the  contrary,  it  often 
bring  them  nearer. 

Prof.  G.  Bonet-Maury  spoke  for  France,  and  as  '*  a  Christian 
Frenchman  and  liberal  Protestant,"  alluding  to  the  purposes  of  the 
parliament,  he  said: 

There  is  also  at  Paris  a  similar  institution  in  our  religious  branch 
Mau?y'  Speaks  of  the  *'  Ecole  fratique  des  hauter  etude."  You  might  have  seen  for 
for  France.  six  years  in  the  old  Sorbama's  house,  just  now  pulled  down,  Roman 
Catholics  and  Protestant  ministers,  Hebrew  and  Buddhist  scholars 
commenting  on  the  sacred  books  of  old  India  and  Egypt,  Greece  and 
Palestine,  or  telling  the  history  of  the  various  branches  of  the  Christian 
church. 

Well  now,  gentlemen,  you  have  resumed  the  same  work  as  the 
•Conqueror  Akbar,  and  more  recently  the  French  republic.  You  have 
convoked  here,  in  that  tremendous  city  which  is  itself  a  wonder  of 
human  industry  and,  as  it  were,  a  modern  phoenix  springing  again  from 
its  ashes,  representative  men  of  all  great  religions  of  the  earth  in  order 
to  discuss,  on  courteous  and  pacific  terms,  the  eternal  problem  of 
divinity,  which  is  the  torment,  but  also  the  sign  of  sovereignty  of  man 
over  all  animal  beings.  I  present  you  the  hearty  messages  of  all  friends 
of  religious  liberty  in  France  and  my  best  wishes  for  your  success. 
May  God,  the  Almighty  Father,  help  you  in  your  noble  undertaking. 
May  He  give  us  all  His  spirit  of  love,  of  truth,  of  liberty,  of  mutual  help, 
and  unlimited  progress,  so  that  we  may  become  pure  as  He  is  pure, 
good  as  He  is  good,  loving  as  He  is  love,  perfect  as  He  is  perfect,  and 
we  shall  find  in  these  moral  improvements  the  possession  of  real  liberty, 
equality  and  fraternity.  For,  as  said  our  genial  poet,  Victor  Hugo: 
AH  men  are  sons  of  the  same  father, 
They  are  the  same  tear  and  pour  from  the  same  eye! 

Archbishop    Redwood,   of    Australia,   represented    "the    newest 
phase  of  civilization  of  the  Anglo-Saxon  race  and  the  English  speaking 
Address    by   P^opl^-"     He  closcd  an  cloqucut  address  by  saying: 
Archbishoj)  Man  is  not  only  a  mortal  being-,  but  a  social  beincr.     Now  the  con- 

dition  to  make  him  happy  and  prosperous  as  a  social  being,  to  make 
him  progress  and  go  forth  to  conquer  the  world,  both  mentally  and 
physically,  is  that  he  should  be  free,  and  not  only  to  be  free  as  a  man 
in  temporal  matters,  but  to  be  free  in  religious  matters.  Therefore,  it 
is  to  be  hoped  that  from  this  day  will  date  the  dawn  of  that  period 
when,  throughout  the  whole  of  the  universe,  in  every  nation  the  idea 
of  oppressing  any  man  for  his  religion  will  be  swept  away.  I  think  I 
can  say  in  the  name  of  the  young  country  I  represent,  in  the  name  of 
New  Zealand,  and  the  church  of  Australasia,  that  has  made  such  a 
marvelous  progress  in  our  day,  that  we  hope  God  will  speed  that  day. 


Redwood. 


THE   WORLD'S  CONGRESS  OF'  RELIGIONS.  S7 

Less  than  a  century  ago  there  were  only  two  Catholic  priests  in  the 
whole  of  Australasia.  Now  we  have  a  hierarchy  of  one  cardinal,  six 
archbishops,  eighteen  bishops,  a  glorious  army  of  priests,  with  brother- 
hoods and  sisterhoods,  teaching  schools  in  the  most  practical  manner. 
The  last  council  of  the  church  held  in  Sidney  sent  her  greeting  to  the 
church  in  America,  and  the  church  in  America  was  seized  by  surprise 
a*nd  admiration  at  the  growth  of  Christianity  in  that  distant  land.  It 
is  in  the  name  of  that  church  I  accept  with  the  greatest  feeling  of  thank- 
fulness the  greeting  made  to  my  humble  self  representing  that  new 
country  of  New  Zealand  and  that  thriving  and  advancing  country  of 
Australasia. 

H.  Dharmapala,  of  Ceylon,  representing  Buddhism,  followed,  bring- 
ing the  good  wishes  of  four  hundred  and  seventy-five  millions  of  Bud- 
dhists, the  blessings  and  peace  of  the  religious  founder  of  that  system 
which  has  prevailed  so  many  centuries  in  Asia,  which  has  made  Asia 
mild,  and  which  is  today,  in  its  twenty-fourth  century  of  existence,  the  Q^od  Wishee 
prevailing  religion  of  the  country.  I  have  sacrificed  the  greatest  of  all  ^'j^.^L*^®  ^°'^' 
work  to  attend  this  parliament.  I  have  left  the  work  of  consolidation 
— an  important  work  which  we  have  begun  after  seven  hundred  years — 
the  work  of  consolidating  the  different  Buddhist  countries,  which  is 
the  most  important  work  in  the  history  of  modern  Buddhism.  When 
I  read  the  programme  of  this  parliament  of  religions  I  saw  it  was  simply 
the  re-echo  of  a  great  consummation  which  the  Indian  Buddhists 
accomplished  twenty-four  centuries  ago. 

At  that  time  Asoka,  the  great  emperor,  held  a  council  in  the  city 
of  Patma  of  one  thousand  scholars,  which  was  in  session  for  seven 
months.  The  proceedings  were  epitomized  and  carved  on  rock  and 
scattered  all  over  the  Indian  peninsula  and  the  then  known  globe. 
After  the  consummation  of  that  programme  the  great  emperor  sent  the 
gentle  teachers,  the  mild  disciples  of  Buddha,  in  the  garb  that  you  see 
on  this  platform,  to  instruct  the  world.  In  that  plain  garb  they  went 
across  the  deep  rivers,  the  Himalayas,  to  the  plains  of  Mongolia  and 
the  Chinese  plains,  and  to  the  far-off  beautiful  isles,  the  empire  of  the 
rising  sun;  and  the  influence  of  that  congress  held  twenty-one  centur- 
ies ago  is  today  a  living  power,  because  you  everywhere  see  mildness 
in  Asia. 

Go  to  any  Buddhist  country  and  where  do  you  find  such  healthy 
compassion  and  tolerance  as  you  find  there?  Go  to  Japan,  and  what 
do  you  see?  The  noblest  lessons  of  tolerance  and  gentleness.  Goto 
any  of  the  Buddhist  countries  and  you  will  see  the  carrying  out  of  the 
programme  adopted  at  the  congress  called  by  the  Emperor  Asoka. 

Why  do  I. come  here  today?  Because  I  find  in  this  new  city,  in 
this  land  of  freedom,  the  very  place  where  that  programme  can  also  be 
carried  out.  For  one  year  I  meditated  whether  this  parliament  would 
be  a  success.  Then  I  wrote  to  Dr.  Barrows  that  this  would  be  the 
proudest  occasion  of  modern  history,  and  the  crowning  work  of  nine- 
teen centuries.  Yes,  friends,  if  you  are  serious,  if  you  are  unselfish,  if 
you  are  altruistic,  this  programme  can  be  carried  out,  and  the  twenty- 


38  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

fifth  century  will  see  the  teachings  of  the  meek  and  lowly  Jesus  accom- 
plished. 

Dr.  Carl  von  Bergen,  of  Stockholm,  spoke  for  Sweden,  and  de- 
scribed the  mental  and  spiritual  affinity  between  the  leaders  of  relig- 
ious thought  in  Sweden  and  the  United  States.  The  best  in  Sweden  and 
America,  he  said,  were  moved  by  the  same  impulses. 

Virchand  A,  Gandhi,  of  Bombay,  represented  Jainism,  a  faith,  he 
other  Voices  said,  oldcr  than  Buddhism,  similar  to  it  in  its  ethics,  but  different 
men^!^^^'^'^'^^^"  from  it  in  its  psychology,  and  professed  by  one  million  five  hundred 
thousand  of  India's  most  peaceful  and  law-abiding  citizens.  You  have 
heard  so  many  speeches  from  eloquent  members,  and  as  I  shall  speak 
later  on  at  some  length,  I  will,  therefore,  at  present,  only  offer,  on 
behalf  of  my  community  and  their  high  priest,  Moni  Atma  Ranji, 
whom  I  especially  represent  here,  our  sincere  thanks  for  the  kind  wel- 
come you  have  given  us.  This  spectacle  of  the  learned  leaders  of 
thought  and  religion  meeting  together  on  a  common  platform,  and 
throwing  light  on  religious  problems,  has  been  the  dream  of  Atma 
Ranji's  life.  He  has  commissioned  me  to  say  to  you  that  he  offers  his 
most  cordial  congratulations  on  his  own  behalf,  and  on  behalf  of  the 
Jain  community,  for  your  having  achieved  the  consummation  of  that 
grand  idea  of  convening  a  parliament  of  religions. 

Prof.  Minas  Tcheraz  spoke  for  Armenia.  A  pious  thought 
animated  Christopher  Columbus  when  he  directed  the  prow  of  his  ship 
toward  this  land  of  his  dreams:  To  convert  the  natives  to  the  faith  of 
the  Roman  Catholic  church.  A  still  more  pious  thought  animates  you 
now,  noble  Americans,  because  you  try  to  convert  the  whole  of  human- 
ity to  the  dogma  of  universal  toleration  and  fraternity.  Old  Armenia 
blesses  this  grand  undertaking  of  young  America,  and  wishes  her  to 
succeed  in  laying  on  the  extinguished  volcanoes  of  religious  hatred 
the  foundation  of  the  temple  of  peace  and  concord. 

At  the  beginning  of  our  sittings,  allow  the  humble  representatives 
of  the  Armenian  people  to  invoke  the  Divine  benediction  on  our  labors, 
in  the  very  language  of  his  fellow  country:  Zkorzs  tserats  merots 
oogheegh  ora  i  mez,  Der,  yev  zkorzs  tserats  merots  achoghia  mez. 

Prof.  C.  N.  Chakravarti  represented  Indian  theosophy.  He  said: 
I  came  here  to  represent  a  religion,  the  dawn  of  which  appeared  in  a 
misty  antiquity  which  the  powerful  microscope  of  modern  research  has 
not  yet  been  able  to  discover;  the  depth  of  whose  beginnings  the  plummet 
of  history  has  not  been  able  to  sound.  From  time  immemorial  spirit  has 
been  represented  by  white,  and  matter  has  been  represented  by  black, 
and  the  two  sister  streams  which  join  at  the  town  from  which  I  came, 
Allahabad,  represent  two  sources  of  spirit  and  matter,  according  to  the 
philosophy  of  my  people.  And  when  I  think  that  here,  in  this  city  of 
Chicago,  this  vortex  of  physicality,  this  center  of  material  civilization, 
you  hold  a  parliament  of  religions;  when  I  think  that,  in  the  heart 
of  the  world's  fair,  where  abound  all  the  excellencies  of  the  physical 
world,  you  have  provided  also  a  hall  for  the  feast  of  reason  and  the 
flow  of  soul,  I  am  once  more  reminded  of  my  native  land. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  89 

"Why?"  Because  here,  even  here,  I  find  the  same  two  sister 
streams  of  spirit  and  matter,  of  the  intellect  and  physicality,  joining 
hand  in  hand,  representing  the  symbolical  evolution  of  the  universe. 
I  need  hardly  tell  you  that,  in  holding  this  parliament  of  religions, 
where  all  the  religions  of  the  world  are  to  be  represented,  you  have 
acted  worthily  of  the  race  that  is  in  the  vanguard  of  civilization — a 
civilization  the  chief  characteristic  of  which,  to  my  mind,  is  widening 
toleration,  breadth  of  heart,  and  liberality  toward  all  the  different  re- 
ligions of  the  world.  In  allowing  men  of  different  shades  of  religious 
opinion,  and  holding  different  views  as  to  philosophical  and  metaphys- 
ical problems,  to  speak  from  the  same  platform — aye,  even  allowing 
me,  who,  I  confess,  am  a  heathen,  as  you  call  me — to  speak  from  the 
same  platform  with  them,  you  have  acted  in  a  manner  worthy  of  the 
motherland  of  the  society  which  I  have  come  to  represent  today.  The 
fundamental  principle  of  that  society  is  universal  tolerance;  its  car- 
dinal belief  that,  underneath  the  superficial  strata,  runs  the  living  water 
of  truth. 

Swami  Vivekananda,  of  Bombay,  India,  a  monk,  responded: 
It  fills  my  heart  w^ith  joy  unspeakable  to  rise  in  response  to  the 
warm  and  cordial  welcome  which  you  have  given  us.  I  thank  you  in  Unspeakable 
the  name  of  the  most  ancient  order  of  monks  in  the  world;  I  thank  "^* 
you  in  the  name  of  the  mother  of  religion,  and  I  thank  you  in  the 
name  of  the  millions  and  millions  of  Hindu  people  of  all  classes  and 
sects. 

My  thanks,  also,  to  some  of  the  speakers  on  this  platform  who 
have  told  you  that  these  men  from  far-off  nations  may  well  claim  the 
honor  of  bearing  to  the  different  lands  the  idea  of  toleration.  I  am 
proud  to  belong  to  a  religion  which  has  taught  the  world  both  toler- 
ance and  universal  acceptance.  We  believe  not  only  in  universal  tol- 
eration, but  we  accept  all  religions  to  be  true.  I  am  proud  to  tell  you 
that  I  belong  to  a  religion  into  whose  sacred  language,  the  Sanskrit, 
the  word  seclusion  is  untranslatable.  I  am  proud  to  belong  to  a  na- 
tion which  has  sheltered  the  persecuted  and  the  refugees  of  all  relig- 
ions and  all  nations  of  the  earth.  I  am  proud  to  tell  you  that  we 
have  gathered  in  our  bosom  the  purest  remnant  of  the  Israelites,  a 
remnant  which  came  to  southern  India  and  took  refuge  with  us  in  the 
very  year  in  which  their  holy  temple  was  shattered  to  pieces  by  Roman 
tyranny.  I  am  proud  to  belong  to  th.e  religion  which  has  sheltered 
and  is  still  fostering  the  remnant  of  the  grand  Zoroastrian  nation.  I 
will  quote  to  you,  brethren,  a  few  lines  from  a  hymn  which  I  remem- 
ber to  have  repeated  from  my  earliest  boyhood,  which  is  every  day 
repeated  by  millions  of  human  beings:  **As  the  different  streams, 
having  their  sources  in  different  places,  all  mingle  their  water  in  the 
sea,  oh,  Lord,  so  the  different  paths  which  men  take  through  differ- 
ent tendencies,  various  though  they  appear,  crooked  or  straight,  all 
to  Thee." 

The  present  convention,  which  is  one  of  the  most  august  assem- 
blies ever  held,  is  in  itself  a  vindication,  a  declaration  to  the  world  of  , 


Fraternity. 


40  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

the  wonderful  doctrine  preached  in  Gita.  "  Whosoever  comes  to  Me, 
through  whatsoever  form  I  reach  him,  they  are  all  struggling  through 
paths  that  in  the  end  always  lead  to  Me."  Sectarianism,  bigotry  and 
its  horrible  descendant,  fanaticism,  have  possessed  long  this  beautiful 
earth.  It  has  filled  the  earth  with  violence,  drenched  it  often  and  often 
with  human  blood,  destroyed  civilization  and  sent  whole  nations  to  de- 
spair. Had  it  not  been  for  this  horrible  demon,  human  society  would  be 
far  more  advanced  than  it  is  now.  But  its  time  has  come,  and  I  fervently 
hope  that  the  bell  that  tolled  this  morning  in  honor  of  this  convention 
will  be  the  death-knell  to  all  fanaticism,  to  all  persecutions  w^ith  the 
sword  or  the  pen,  and  to  all  uncharitable  feelings  between  persons 
wending  their  way  to  the  same  goal. 

Principal  Grant,  of  Canada,  referring  to  the  feeling  of  fraternity 
Feeling^  of  between  Canada  and  the  United  States,  remarked:  Eighteen  years 
^  """'  "  ago,  for  instance,  all  the  Presbyterian  denominations  united  into  one 
church  in  the  Dominion  of  Canada.  Immediately  thereafter  all  the 
Methodist  churches  took  the  same  step,  and  now  all  the  Protestant 
churces  have  appointed  committees  to  see  whether  it  is  not  possible 
to  have  a  larger  union,  and  all  the  young  life  of  Canada  says  "Amen" 
to  the  proposal.- 

Now  it  is  easy  for  a  people  with  such  an  environment  to  under- 
stand that  where  men  differ  they  must  be  in  error,  that  truth  is  that 
which  unites,  that  every  age  has  its  problems  to  solve,  that  it  is  the 
glory  of  the  human  mind  to  solve  them,  and  that  no  church  has  a 
monopoly  of  the  truth  or  of  the  spirit  of  the  living  God. 

It  seems  to  me  that  we  should  begin  this  parliament  of  religions, 
not  with  a  consciousness  that  we  are  doing  a  great  thing,  but  with  an 
humble  and  lowly  confession  of  sin  and  failure.  Why  have  not  the 
inhabitants  of  the  world  fallen  before  truth?  The  fault  is  ours.  The 
Apostle  Paul,  looking  back  on  centuries  of  marvelous  God-guided 
history,  saw  as  the  key  to  all  its  maxims  this:  That  Jehovah  had 
stretched  out  his  hands  all  day  long  to  a  disobedient  and  gainsaying 
people;  that  although  there  was  always  a  remnant  of  the  righteous- 
ness, Israel  as  a  nation  did  not  understand  Jehovah,  and  therefore  failed 
to  understand  her  own  marvelous  mission. 

If  St.  Paul  were  here  today  would  he  not  utter  the  same  sad  con- 
fession with  regard  to  the  nineteenth  century  of  Christendom.  Would 
he  not  have  to  say  that  we  have  been  proud  of  our  Christianity  instead 
of  allowing  our  Christianity  to  humble  and  crucify  us;  that  we  have 
boasted  of  Christianity  as  something  we  possessed,  instead  of  allowing 
it  to  possess  us;  that  we  have  divorced  it  from  the  moral  and  spiritual 
order  of  the  world,  instead  of  seeing  that  it  is  that  which  interpen- 
etrates, interprets,  completes  and  verifies  that  order,  and  that  so  we 
have  hidden  its  glories  and  obscured  its  power.  AH  day  long  our 
Saviour  has  been  saying:  *'I  have  stretched  out  My  hands  to  a  diso- 
bedient and  gainsaying  people." 

But,  sir,  the  only  one  indispensable  condition  of  success  is  that  we 
recognize  the  cause  of  our  failure,  that  we  confess  it  with  humble, 


Rev.  Dr.  Augusta  J.  Chapin,  Chicago. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


43 


lowly,  penitent  and  obedient  minds,  and  that  with  quenchless  western 
courage  and  faith  we  now  go  forth  and  do  otherwise. 

Miss  Jeanne  Serabji,  a  converted  Parsee  woman,  of  Bombay,  spoke: 
When  I  was  leaving  the  shores,  of  Bombay  the  women  of  my  coun- 
try wanted  to  know  where  I  was  going,  and  I  told  them  I  was  going  to 
America  on  a  visit.  They  asked  me  whether  I  would  be  at  this  con- 
gress. I  thought  then  I  would  only  come  in  as  one  of  the  audierce, 
but  1  have  the  great  privilege  and  honor  given  to  me  to  stand  here  and 
speak  to  you,  and  I  give  you  the  message  as  it  was  given  to  me.  The 
Christian  w^omen  of  my  land  said:  "Give  the  women  of  America  our 
love  and  tell  them  that  we  love  Jesus,  and  that  we  shall  always  pray 
that  our  countrywomen  may  do  the  same.  Tell  the  women  of  America 
that  we  are  fast  being  educated.  We  shall  one  day  be  able  to  stand 
by  them  and  converse  with  them  and  be  able  to  delight  in  all  they 
delight  in." 

And  so  I  have  a  message  from  each  one  of  my  countrywomen, 
and  once  more  I  will  just  say  that  I  haven't  words  enough  in  which  to 
thank  you  for  the  welcome  you  have  given  to  all  those  who  have  come 
here  from  the  East.  When  I  came  here  this  morning  and  saw  my 
countrymen  my  heart  was  warmed,  and  I  thought  I  w^ould* never  feel 
homesick  again,  and  I  feel  today  as  if  I  were  at  home.  Seeing  your 
kindly  faces  has  turned  away  the  heartache. 

We  are  all  under  that  one  banner,  love.  In  the  name  of  the  Lord 
Jesus  Christ  I  thank  you.  You  will  hear,  possibly,  the  words  in  His 
own  voice,  saying  unto  you,  "Inasmuch  as  ye  have  done  it  unto  the 
least  of  these,  My  brethren,  ye  have  done  it  unto  Me." 

B.  B.  Nagarkar  spoke  for  the  Brahmo-Somaj.  He  said:  The 
Brahmo-Somaj  is  the  result,  as  you  know,  of  the  influence  of  various 
religions,  and  the  fundamental  principles  of  the  theistic  church,  in 
India,  are  universal  love,  harmony  of  faiths,  unity  of  prophets,  or  rather 
unity  of  prophets  and  harmony  of  faiths.  The  reverence  that  we  pay 
the  other  prophets  and  faiths  is  not  mere  lip  loyalty,  but  it  is  the  uni- 
versal love  for  all  the  prophets  and  for  all  the  forms  and  shades  of 
truth  by  their  own  inherent  merit.  We  try  not  only  to  learn  in  an  in- 
tellectual way  what  those  prophets  have  to  teach,  but  to  assimilate 
and  imbibe  these  truths  that  are  very  near  our  spirtiual  being.  It  was 
the  grandest  and  noblest  aspiration  of  the  late  Mr.  Senn  to  establish 
such  a  religion  in  the  land  of  India,  which  has  been  well  known  as  the 
birthplace  of  a  number  of  religious  faiths.  Thisjs  a  marked  charac- 
teristic of  the  East,  and  especially  India,  so  that  India  and  its  outskirts 
have  been  glorified  by  the  touch  and  teachings  of  the  prophets  of  the 
world.     It  is  in  this  way  that  we  live  in  a  spirtiual  atmosphere. 

The  Rev.  Alfred  W.  Momerie,  D.  D.,  of  London,  closed  an  elo- 
quent address,  thus:  The  fact  is,  all  religions  are,  fundamentally,  more 
or  less  true;  and  all  religions  are,  superficially,  more  or  less  false. 
And  I  suspect  that  the  creed  of  the  universal  religion,  the  religion  of 
the  future,  will  be  summed  up  pretty  much  in  the  words  of  Tennyson, 
words  which  were  quoted  in  that  magnificent  address  which  thrilled 


Remarks  of  a 
Converted  Par- 
see  Woman. 


B.  B.  Nagar- 
kar Speaks  of 
the  Brahmo- 
Somaj. 


All  Belifions 
True. 


U  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

us  this  morning:  "The  whole  world  is  everywhere  bound  by  gold 
chains  about  the  feet  of  God." 

Bishop  Arnett,  of  the  African  Methodist  church,  rejoiced  that 
through  him  Africa  had  been  welcomed.  Africa  has  been  welcomed, 
and  it  is  so  peculiar  a  thing  for  an  African  to  be  welcomed,  that  I  con- 
gratulate myself  that  I  have  been  welcomed  here  today.  In  respond- 
ing to  the  addresses  of  welcome  I  will,  in  the  first  place,  respond  for 
Welcome  to  the  Africans  in  Africa,  and  accept  your  welcome  on  behalf  of  the  Afri- 
'^^"^*'  can  continent,  with  its  millions  of  acres,  and  millions  of  inhabitants, 

with  its  mighty  forests,  with  its  great  beasts,  with  its  great  men,  and 
its  great  possibilities.  Though  some  think  that  Africa  is  in  a  bad  way, 
I  am  one  of  those  who  has  not  lost  faith  in  the  possibilities  of  a  re- 
demption of  Africa.  I  believe  in  providence  and  in  the  prophesies  of 
God  that  Ethiopia  yet  shall  stretch  forth  her  hand  unto  God,  and, 
although  today  our  land  is  in  the  possession  of  others,  and  every  foot 
of  land,  and  every  foot  of  water  in  Africa  has  been  appropriated  by 
the  governments  of  Europe,  yet  I  remember,  in  the  light  of  history, 
that  those  same  nations  parceled  out  the  American  continent  in  the 
past. 

But  America  had  her  Jefferson.  Africa  in  the  future  is  to  bring 
forth  a  Jefferson,  who  will  write  a  declaration  of  the  independence  of 
the  dark  continent.  And,  as  you  had  your  Washington,  so  God  will 
give  us  a  Washington  to  lead  our  hosts.  Or,  if  it  please  God,  He  may 
raise  up  not  a  Washington,  but  another  Toussaint  L'Ouverture,  who 
will  become  the  pathfinder  of  his  country,  and,  with  his  sword,  will,  at 
the  head  of  his  people,  lead  them  to  freedom  and  equality.  He  will 
form  a  republican  government,  whose  corner-stone  will  be  religioUi 
morality,  education  and  temperance,  acknowledging  the  Fatherhood  of 
God, and  the  Brotherhood  of  Man;  while  the  Ten  Commandments  and 
the. golden  rule  shall  be  the  rule  of  life  and  conduct  in  the  great 
republic  of  redeemed  Africa. 

But,  sir,  I  accept  your  welcome,  also,  on  behalf  of  the  negroes  of 
the  American  continent.  As  early  as  1502  or  1503,  we  are  told,  the 
negroes  came  to  this  country.  And  we  have  been  here  ever  since,  and 
we  are  going  to  stay  here  too — some  of  us  are.  Some  of  us  will  go  to 
Africa,  because  we  have  got  the  spirit  of  Americanism,  and  wherever 
there  is  a  possibility  in  sight,  some  of  us  will  go.  We  accept  your 
welcome  to  this  grand  assembly,  and  we  come  to  you  this  afternoon 
and  thank  God  that  we  meet  these  representatives  of  the  different 
religions  of  the  world.  We  meet  you  on  the  height  of  this  parliament 
of  religions  and  the  first  gathering  of  the  peoples  since  the  time  of 
Noah,  when  Shem,  Ham  and  Japhet  met  together.  I  greet  the  chil- 
dren of  Shem,  I  greet  the  children  of  Japhet,  and  I  want  you  to  under- 
stand that  Ham  is  here.     *     *     * 

We  come  last  on  the  programme,  but  I  want  everybody  to  know, 
that  although  last,  we  are  not  least  in  this  grand  assembly,  where  the 
Fatherhood  of  God  and  Brotherhood  of  Man  is  the  watchword  of  us 
all;  and  may  the  motto  of  the  church  which  I  represent  be  the  motto  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  45 

the  coming  civilization:     "God  our  Father,  Christ  our  Redeemer,  and 
mankind  our  brother." 

The  addresses  that  follow  are  not  given  in  the  order  in  which  they 
were  presented,  but  are  grouped  according  to  topics,  as  far  as  possi-  Addres-os 
ble.  Nor  are  all  the  addresses  given,  nor,  in  all  cases  the  entire  ad-  thatFoUow. 
dress.  Some  of  the  papers  read  were  of  little  interest  to  others  than 
their  authors,  and  frequently  speakers  indulged  in  unimportant  per- 
sonal and  extraneous  matter.  The  most  of  the  best,  and  the  best  of 
the  most,  papers  of  the  parliament,  and  the  substance  of  the  congresses 
will  be  found  to  follow. 


Rev.  Samuel  J.  Niccolls.  D.  D..  LL.  D.,  St.  Louis,  Mq. 


3eing  of  God. 


Introductory  Address  by  the  REV.  S.  J.  NICCOLLS,  D.  D.,LL.  D.,  of 

St.  Louis. 


EMBERS  of  the  Parliament,  Sons  of  a 
Common  Heavenly  Father  and   Broth- 
ers in  a  Common  Humanity:     It  is  with 
special  pleasure  that  I  assume  the  task 
now  assigned  to  me.     Happily  for  me 
at  least  it  involves  no  serious   labors, 
and  it  requires  no  greater  wisdom  than 
to  mention  the  names  of  the  speakers 
and  the  subjects  placed  upon  the   pro- 
gramme for  today.     And  yet,  when    I 
mention  the  name  of  the  subject  that  is 
to    invite    our   consideration   today,    I 
place  before  you  the  most  momentous 
theme  that  ever  engaged  human  thought 
— the  sublimest  of  all  facts,  the  greatest 
of  all  thoughts,  the  most  wonderful  of  all  real- 
ities; and  yet  when  I  mention  the  name  it  points 
not  to  a  law,  not  to  a  principle,  not  to  the  ex- 
planation of  a  phenomenon,  but  it  points  us  to  a  living  person. 

The  human  mind,  taught  and  trained  by  human  thoughts  and 
human  loves,  points  us  to  One  who  is  over  all,  above  all  and  in  all,  in 
whom  we  live,  move  and  have  our  being,  with  whom  we  all  have  to  do, 
light  of  our  light,  life  of  our  life,  the  grand  reality  that  underlies  all 
realities,  the  Being  that  pervades  all  beings,  the  sum  of  all  joys,  of  all 
glory,  of  all  greatness;  known  yet  unknown,  revealed  yet  not  revealed; 
far  off  from  us  yet  nigh  to  us;  for  whom  all  men  feel  if  happily  they 
might  find  Him;  for  whom  all  the  wants  of  this  wondrous  nature  of 
ours  go  out  in  inextinguishable  longing;  One  with  whom  we  all  have  to 
do  and  from  whose  dominion  we  can  never  escape.  [Applause.]  If 
such  be  the  subject  that  we  are  to  consider  today,  surely  it  becomes 
us  to  undertake  it  in  a  spirit  of  reverence  and  of  humility.  We  cannot 
bring  to  its  contemplation  the  exercise  of  our  reasoning  faculties  in 
the  same  way  that  we  would  consider  some  phenomenon  or  fact  of 
history.     He  who  is  greater  than  all  hides  Himself  from  the  proud  and 

47 


Being  that  ie 
Infinite. 


48 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.. 


God  a  Person. 


the  self-sufficient;  He  reveals  Himself  to  the  meek,  lowly  and  the  hum- 
ble in  heart.  It  is  racher  with  the  heart  that  we  shall  find  Him  than 
by  measuring  Him  merely  with  our  feeble  intellects.  Today,  as 
always,  the  heart  will  make  the  theologian. 

Perhaps  some  one  may  say:  "After  so  long  a  pe^'^'o'-  _i^  iiuman 
history,  why  should  we  come  to  consider  the  exict<-ii^c  ot  God?  Is  the 
fact  so  obscure  that  it  must  take  long  cetitc^iies  to  prove  it?  Has  He 
so  hidden  Himself  from  t'xe  world  that  we  have  not  yet  exactly  found 
out  that  He  is  or  what  He  is?" 

This  is  only  apparently  an  objection  of  wisdom.  If  God  were  sim- 
ply a  fact  of  history,  if  He  were  simply  a  phenomenon  in  the  past,  then 
once  found  out  or  once  discovered  it  would  remain  for  all  time.  But 
since  He  is  a  person  each  age  must  know  and  find  Him  for  itself;  each 
generation  must  come  to  know  and  find  out  the  living  God  from  the 
standpoint  which  it  occupies.  It  is  not  enough  for  you  and  for  me 
tnat  long  generations  ago  men  found  Him  and  bowed  reverently  before 
Him  and  adored  Him. 

We  must  find  Him  in  our  age  and  in  our  day  to  know  how  He  fills 
our  lives  and  guides  us  to  our  destiny.  This  is  the  grand  fact  that  lies 
before  us,  the  great  truth  that  is  to  unite  us.  Here,  if  anywhere,  we 
must  find  God  and  unite  in  our  beliefs.  We  could  not  afford  to  begin 
the  discussions  of  a  religious  parliament  without  placing  this  great 
truth  in  the  foreground.  A  parliament  of  religious  belief  without  the 
recognition  of  the  living  God — that  were  impossible.  Religion  with- 
out a  God  is  only  the  shadow  of  a  shade;  only  a  mockery  that  rises  up 
in  the  human  soul.     [Applause.] 

After  all,  we  can  form  no  true  conception  of  ourselves  or  of  man's 
Conceptionof  greatness  without  God.  The  greatness  of  human  nature  depends  upon 
Man's  Great-  -^^  conceptions  of  the  living  God.  All  true  religious  joy,  all  greatness 
of  aspiration  that  has  wakened  in  these  natures  of  ours,  comes  not 
from  our  conception  of  ourselves,  not  from  our  own  recognition  of  the 
dignity  of  human  nature  within  us,  but  from  our  conception  of  God 
and  what  He  is,  and  our  relation  to  Him.     [Applause.] 

No  man  can  ever  find  content  with  his  own  attainments  or  find 
peace  and  satisfaction  in  his  own  achievements.  It  is  as  he  goes  out 
toward  the  infinite  and  the  eternal  and  feels  that  he  is  linked  to  Him 
that  he  finds  satisfaction  in  his  soul,  and  the  peace  of  God,  which 
passeth  understanding  comes  down  into  his  heart.  There  are 
many  reasons,  therefore,  why  we  should  begin  today  with  the  study 
of  Him  who  holds  all  knowledge  and  all  wisdom.  If  there  is  a  God 
or  a  Creator,  a  Lord  of  all  things,  beginning  of  all  things  and  end  of  all 
things,  for  whom  all  things  are,  then  in  Him  we  are  to  find  the  key  to 
history,  the  explanation  of  human  nature,  the  light  that  shall  guide  us 
in  our  pathway  in  the  future.  You  can  all  readily  see,  if  you  will 
reflect  a  moment,  how  everything  would  vanish  of  what  we  call  great 
and  glorious  in  our  material  achievements,  in  our  literature,  in  all  our 
civil  and  social  institutions,  if  that  one  thought  of  the  living  God  were 
taken  away. 


Explanation 

of  Human 

Nature 


Eflfectofthat 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  49 

But  utter  that  simple  name  and  straightway  there  comes  gather- 
ing around  it  the  clustering  of  glorious  words  shining  and  leaping  out 
of  the  darkness  until  they  blaze  like  a  galaxy  of  glory  in  the  heavens 
— law,  order,  justice,  love,  truth,  immortality,  righteousness,  glory! 
Blot  out  that  word  and  leave  in  its  place  simply  that  other  word,  Simpie'NameT 
"atheism,"  and  then  in  the  surrounding  blackness  we  may  see  dim 
shadows  of  anarchy,  lawlessness,  despair,  agony,  distress;  and  if  such 
words  as  law  and  order  remain  they  are  mere  echoes  of  something 
that  has  long  since  passed  away.     [Cheers.] 

We  need  it,  then,  first  of  all  for  ourselves  that  we  may  understand 
the  dignity  of  human  nature,  that  this  great  truth  of  God's  existence 
should  be  brought  close  to  us;  we  need  it  for  our  civilization. 


Very  Rev.  Augustine  F.  Hewitt,  C.  S.  P.,  New  York, 


Rational  Demonstration  of  the  B^i"§  ^^ 

God. 

Paper  by  VERY  REV.  AUGUSTINE  F.  HEWITT,  C.  S.  P.,  of  New  York. 


N  honorable  and  arduous  task  has  been  assigned 
me.     It  is  to  address  this  numerous  and  dis- 
tinguished assembly  on  a  topic  taken  from 
the  highest  branch  of  special   metaphysics. 
The  thesis  of  my  discourse  is  the  "  Rational 
Demonstration  of  the  Being  of  God,"  as  pre- 
sented in   Catholic   philosophy.      This   is   a 
topic  of  the  highest  importance  and  of  the 
deepest  interest  to  all  who  are  truly  rational, 
who   think   and   who   desire   to   know    their 
destiny  and  to  fulfill  it.     The  minds  of  men 
always    and    everywhere,    in  so  far   as  they 
have  thought  at  all,  have  been  deeply  interested  in 
all    questions   relating  to   the  divine  order  and   its 
relations  to  nature  and  humanity. 

The  idea  of  a  divine  principle  and  power,  superior  to 
sensible  phenomena,  above  the  changeable  world  and  its 
short-lived  inhabitants,  is  as  old  and  as  extensive  as  the  human  race 
Among  vast  numbers  of  the  most  enlightened  part  of  mankind  it  has 
existed  and  held  sway  in  the  form  of  pure  monotheism,  and  even 
among  those  who  have  deviated  from  this  original  religion  of  our  first 
ancestors  the  divine  idea  has  never  been  entirely  effaced  and  lost.  In 
our  own  surrounding  world  and  for  all  classes  of  men  differing  in 
creed  and  opinion  who  may  be  represented  in  this  audience,  this  theme 
is  of  paramount  interest  and  import. 

Christians,  Jews,  Mohammedans  and  philosophical  theists  are 
agreed  in  professing  monotheism  as  their  fundamental  and  cardinal 
doctrine.  Even  unbelievers  and  doubters  show  an  interest  in  discuss- 
ing and  endeavoring  to  decide  the  question  whether  God  does  or  does 
not  exist.  It  is  to  be  hoped  that  many  of  them  regard  their  skepti- 
cism  rather  as  a  darkening  cloud  over  the  face  of  nature  than  as  a  light 
clearing  away  the  mists  of  error;  that  they  would  gladly  be  CQnviuced 

51 


Idea  of  a  Di. 
fine  Principlei 


52 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


that  God  does  exist  and  govern  a  world  which  He  has  made.  I  may, 
therefore,  hope  for  a  welcome  reception  to  my  thesis  in  this  audience. 

I  have  said  that  it  is  a  thesis  taken  f?om  the  special  metaphysics 
of  Catholic  philosophy.  I  must  explain  at  the  outset  in  what  sense 
the  term  Catholic  philosophy  is  used  It  does  not  denote  a  system 
derived  from  the  Christian  revelation  and  imposed  by  the  authority  of 
the  Catholic  church,  it  signifies  only  that  rational  scheme  which  is 
received  and  taught  in  the  Catholic  schools  as  a  science  proceeding 
from  its  own  proper  principles  by  its  own  methods,  and  not  a  subal- 
IraefsSce?*  ^^^^  science  to  dogmatic  theology  It  has  been  adopted  in  great  part 
from  Aristotle  and  Plato  and  does  not  disdain  to  borrow  from  any  pure 
fountain  or  stream  of  rational  truth.  The  topic  before  us  is,  therefore, 
to  be  treated  in  a  metaphysical  manner  on  a  ground  where  all  who  pro- 
fess philosophy  can  meet  and  where  reason  is  the  only  authority  which 
can  be  appealed  to  as  umpire  and  judge.  All  who  profess  to  be  stu- 
dents of  philosophy  thereby  proclaim  their  conviction  that  metaphysics 
is  a  true  science  by  which  certain  knowledge  can  be  obtained. 

Metaphysics,  in  its  most  general  sense,  is  ontology,  i.  e.,  discourse 
concerning  being  in  its  first  and  universal  principles.  Being  in  all  its 
latitude,  in  its  total  extension  and  comprehension,  is  the  adequate 
object  of  intellect,  taking  intellect  in  its  absolute  essence,  excluding 
all  limitations.  It  is  the  object  of  the  human  intellect  in  so  far  as  this 
limited  intellectual  faculty  is  proportioned  to  it  and  capable  of  appre- 
hending it.  Metaphysics  seeks  for  a  knowledge  of  all  things  which 
are  within  the  ken  of  human  faculties  in  their  deepest  causes.  It  in- 
vestigates their  reason  of  being,  their  ultimate,  efficient  and  final 
causes.  The  rational  argument  for  the  existence  of  God,  guided  by 
the  principles  of  the  sufficient  reason  and  efficient  causality,  begins 
from  contiiigent  facts  and  events  in  the  world  and  traces  the  chain  of 
causation  to  the  first  cause.  It  demonstrates  that  God  is,  and  it  pro- 
ceeds, by  analysis  and  synthesis,  by  induction  from  all  the  first  princi- 
ples possessed  by  reason,  from  all  the  vestiges,  reflections  and  images 
of  God  in  the  creation,  to  d<^tcrmine  what  God  is,  His  essence  andHis 
perfections. 

Let  us  then  begin  our  argument  from  the  first  principle  that 
everything  that  has  a'?_y  kind  of  being,  that  is,  which  presents  itself  as 
a  thinkable,  know^bfe  or  real  object  to  the  intellect,  has  a  sufficient 
reason  of  being.  Ihe  possible  has  a  sufficient  reason  of  its  possibility. 
There  is  in  it  an  intelligible  ratio  which  makes  it  thinkable;  without 
this  it  is  unthinkable,  inconceivable,  utterly  impossible;  as,  for 
instance,  a  circle,  the  points  in  whose  circumference  are  of  unequal 
distances  from  the  center.  The  real  has  a  sufficient  reason  for  its  real 
existence.  If  it  is  contingent,  indifferent  to  non-existence  or  existence, 
it  has  not  its  sufficient  reason  of  being  in  its  essence.  It  must  have  it, 
then,  from  something  outside  of  itself,  that  is,  from  an  efficient  cause. 

All  the  beings  with  which  we  are  acquainted  in  the  sensible  world 
around  us  are  contingent.  They  exist  in  determinate,  specific,  actual, 
individual  forms  and  modes,    They  are  in  definite  times  and  places. 


Sufficient  Rea- 
son of  Being. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  63 

They  have  their  proper  substantial  and  accidental  attributes;  they  have 
qualities  and  relations,  active  powers  and  passive  potencies.  They  do 
not  exist  by  any  necessary  reason  of  being;  they  have  become  what 
they  are.  They  are  subject  to  many  changes  even  in  their  smallest 
molecules  and  in  the  combinations  and  movements  of  their  atoms. 
This  changeableness  is  the  mark  of  their  contingency,  the  result  of 
that  potentiality  in  them,  which  is  not  of  itself  in  act,  but  is  brought 
into  act  by  some  moving  force.  They  are  in  act,  that  is,  have  actual 
being,  inasmuch  as  they  have  a  specific  and  individual  reality.  But 
they  are  never,  in  any  one  instant,  in  act  to  the  whole  extent  of  their 
capacity.  There  is  a  dormant  potency  of  further  actuation  always  in 
their  actual  essence.  Moreover,  there  is  no  necessity  in  their  essence  o^Th^gaf^^^* 
for  existing  at  all.  The  pure,  ideal  essence  of  things  is,  in  itself,  only 
possible.  Their  successive  changes  of  existence  are  so  many  move- 
ments of  transition  from  mere  passing  potency  into  act  under  the  im- 
pulse of  moving  principles  of  force.  And  their  very  first  act  of  exist- 
ence is  by  a  motion  of  transition  from  mere  possibility  into  actuality. 
The  whole  multitude  of  things  which  become,  of  events  which  happen, 
the  total  sum  of  the  movements  and  changes  of  contingent  beings, 
taken  collectively  and  taken  singly,  must  have  a  sufficient  reason  of 
being  in  some  extrinsic  principle,  some  efficient  cause. 

The  admirable  order  which  rules  over  this  multitude,  reducing  it 
to  the  unity  of  the  universe  is  a  display  of  efficient  causality  on  a  most 
stupendous  scale.  There  is  a  correlation  and  conservation  of  force 
acting  on  the  inert  and  passive  matter,  according  to  fixed  laws,  in  ^g^g^'  V«^«™ 
harmony  with  a  definite  plan  and  producing  most  wonderful  results. 
Let  us  take  our  solar  system  as  a  specimen  of  the  whole  universe  of 
bodies  moving  in  space.  According  to  the  generally  received  and 
highly  probable  nebular  theory,  it  has  been  evolved  from  a  nebulous 
mass  permeated  by  forces  in  violent  action.  The  best  chemists  affirm 
by  common  consent  that  both  the  matter  and  the  force  are  fixed 
quantities.  No  force  and  no  matter  ever  disappears,  no  new  force  or 
matter  ever  appears.  The  nebulous  mass  and  the  motive  force  acting 
within  it  are  definite  quantities,  having  a  definite  location  in  space,  at 
definite  distances  from  other  nebulas.  The  atoms  and  molecules  are 
combined  in  the  definite  forms  of  the  various  elementary  bodies  in 
definite  proportions.  The  movements  of  rotation  are  in  certain  direc- 
tions, condensation  and  incandescence  take  place  under  fixed  laws, 
and  all  these  movements  are  co-ordinated  and  directed  to  a  certain 
result,  viz.,  the  formation  of  a  sun  and  planets. 

Now,  there  is  nothing  in  the  nature  of  matter  and  force  which 
determines  it  to  take  on  just  these  actual  conditions  and  no  others. 
By  their  intrinsic  essence  they  could  just  as  well  have  existed  in  greater 
or  lesser  quantities  in  the  solar  nebula.  The  proportions  of  hydro- 
gen, oxygen  and  other  substances  might  have  been  different.  The 
movements  of  rotation  might  have  been  in  a  contrary  direction. 
The  process  of  evolution  might  have  begun  sooner  and  attained  its 
finality  ere  now,  or  it  might  be  beginning  at  the  present  moment.    The 


54 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


A  First  Cause 
Demanded. 


Chance 
Absurdity. 


marks  of  contingency  are  plainly  to  be  discerned  in  the  passive  and 
active  elements  of  the  inchoate  world  as  it  emerges  into  the  consist- 
ency and  stable  equilibrium  of  a  solar  system  from  primitive  chaos. 

Equally  obvious  is  the  presence  of  a  determining  principle, 
acting  as  an  irresistible  law,  regulating  the  transmission  of  force,  along 
definite  lines  and  in  an^harmonious  order.  The  active  forces  at  work  in 
nature,  giving  motion  to  matter,  only  transmit  a  movement  which 
they  have  received;  they  do  not  originate.  It  makes  no  difference 
how  far  back  the  series  of  effects  and  causes  may  be  traced,  natural 
forces  remain  always  secondary  causes,  with  no  tendency  to  become 
primary  principles;  they  demand  some  anterior,  sufificient  reason  of 
their  being,  some  original,  primary  principle  from  which  they  derive 
the  force  which  they  receive  and  transmit.  They  demand  a  first 
cause. 

In  the  case  of  a  long  train  of  cars  in  motion,  if  we  ask  what  moves 
the  last  car,  the  answer  may  be  the  car  next  before  it,  and  so  on  until 
we  reach  the  other  end;  but  we  have  as  yet  only  motion  received  and 
transmitted,  and  no  sufficient  reason  for  the  initiation  of  the  move- 
ment by  an  adequate  efficient  cause.  Prolong  the  series  to  an  indefi- 
nite length  and  you  get  no  nearer  to  an  adequate  cause  of  the  motion; 
you  get  no  moving  principle  which  possesses  motive  power  in  itself; 
the  need  of  such  a  motive  force,  however,  continually  increases.  There 
is  more  force  necessary  to  impart  motion  to  the  whole  collection  of 
cars  than  for  one  or  a  few.  If  you  choose  to  imagine  that  the  series  of 
cars  is  infinite  you  have  only  augmented  the  effect  produced  to  infinity 
without  finding  a  cause  for  it.  You  have  made  a  supposition  which 
imperatively  demands  the  further  supposition  of  an  original  principle 
and  source  of  motion,  which  has  an  infinite  power.  The  cars 
singly  and  collectively  can  only  receive  and  transmit  motion.  Their 
passive  potency  of  being  moved,  which  is  all  they  have  in  themselves, 
would  never  make  them  stir  out  of  their  motionless  rest.  There  must 
be  a  locomotive  with  the  motive  power  applied  and  acting,  and  a  con- 
nection of  the  cars  with  this  locomotive,  in  order  that  the  train  may  be 
propelled  along  its  tracks. 

The  series  of  movements  given  and  received  in  the  evolution  of 
the  world  from  primitive  chaos  is  like  this  long  chain  of  cars.  The 
question,  how  did  they  come  about,  what  is  their  efficient  cause,  starts 
up'and  confronts  the  mind  at  every  stage  of  the  process.  You  may 
trace  back  consequents  to  their  antecedents,  and  show  how  the  things 
which  come  after  were  virtually  contained  in  those  which  came  before. 
The  present  earth  came  from  the  paleozoic  earth,  and  that  from  the 
azoic,  and  so  on,  until  you  come  to  the  primitive  nebula  from  which 
the  solar  system  was  constructed. 

But  how  did  this  vast  mass  of  matter,  and  the  mighty  forces  act- 
ing upon  it,  come  to  be  started  on  their  course  of  evolution,  their 
movement  in  the  direction  of  that  result  which  we  see  to  have  been 
accomplished?  It  is  necessary  to  go  back  to  a  first  cause,  a  first  mover, 
an  original  principle  of  all  transition  from  mere  potency  into  act,  a 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


55 


being,  self-existing,  whose  essence  is  pure  act  and  the  source  of  all 
actuality.  The  only  alternative  is  to  fall  back  on  the  doctrine  of 
chance,  an  absurdity  long  since  exploded  and  abandoned,  a  renuncia- 
tion of  all  reason  and  an  abjuration  of  the  rational  nature  of  man. 

Together  with  the  question  **  How"  and  the  inquiry  after  efficient 
causes  of  movements  and  changes  in  the  world,  the  question  "Why" 
also  perpetually  suggests  itself.  This  is  an  inquiry  into  another  class 
of  the  deepest  causes  of  things,  viz.,  final  causes.  Final  cause  is  the 
same  as  the  end,  the  design,  the  purpose  toward  which  movements, 
changes,  the  operation  of  active  forces,  efficient  causes,  are  directed, 
and  which  are  accomplished  by  their  agency. 

Here  the  question  arises,  how  the  end  attained  as  an  effect  of 
efficient  causality  can  be  properly  named  as  a  cause.  How  can  it 
exert  a  causative  influence,  retroactively,  on  the  means  and  agencies 
by  which  it  is  produced?  It  is  last  in  the  series  and  does  not  exist  at 
the  beginning  or  during  the  progress  of  the  events  whose  final  term  it 
is.  Nothing  can  act  before  it  exists  or  give  existence  to  itself.  Final 
cause  does  not,  therefore,  act  physically  like  efficient  causes.  It  is  a 
cause  of  the  movements  which  precede  its  real  and  physical  existence, 
only,  inasmuch  as  it  has  an  ideal  pre-existence  in  the  foresight  and 
intention  of  an  intelligent  mind.  Regard  a  masterpiece  of  art.  It  is 
because  the  artist  conceived  the  idea  realized  in  this  piece  of  work 
that  he  employed  all  the  means  necessary  to  the  fulfillment  of  his 
desired  end.  This  finished  work  is,  therefore,  the  final  cause,  the 
motive  of  the  whole  series  of  operations  performed  by  the  artist  or 
his  workmen. 

The  multitude  of  causes  and  effects  in  the  world,  reduced  to  an 
admirable  harmony  and  unity,  constitutes  the  order  of  the  universe. 
In  this  order  there  is  a  multifarious  arrangement  and  co-ordination  of 
means  to  ends,  denoting  design  and  purpose,  the  intention  and  art  of 
a  supreme  architect  and  builder,  who  impresses  his  ideas  upon  what 
we  may  call  the  raw  material  out  of  which  he  forms  and  fashions  the 
worlds  which  move  in  space,  and  their  various  innumerable  contents. 
From  these  final  causes,  as  ideas  and  types  according  to  which  all 
movements  of  efficient  causality  are  directed,  the  argument  proceeds 
which  demonstrates  the  nature  of  the  first  cause,  as  in  essence,  intelli- 
gence and  will. 

The  best  and  highest  Greek  philosophy  ascended  by  this  cosmo- 
logical  argument  to  a  just  and  sublime  conception  of  God  as  the 
supremely  wise,  powerful  and  good  Author  of  all  existing  essences  in 
the  universe,  and  of  all  its  complex,  harmonious  order.  Cicero,  the 
Latin  interpreter  of  Greek  philosophy,  with  cogent  reasoning  and  in 
language  of  unsurpassed  beauty,  has  summarized  its  best  lessons  in 
natural  theology.  In  brief,  his  argument  is  that  since  the  highest 
human  intelligence  discovers  in  nature  an  intelligible  object  far  sur- 
passing its  capacity  of  apprehension,  the  design  and  construction  of  the 
whole  natural  order  must  proceed  from  an  author  of  supreme  and 
divine  intelligence. 


Final  Caosee. 


Design    and 
Purpose. 


A  Snpreme 
and  Dirine  Au- 
thor. 


Demand     of 


56  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

The  questioning  and  the  demand  of  reason  for  the  deepest  causes 
of  things  is  not,  however,  yet  entirely  and  explicitly  satisfied.  The 
concept  of  God  as  the  first  builder  and  mover  of  the  universe  comes 
short  of  assigning  the  first  and  final  cause  of  the  underlying  subject 
matter  which  receives  formation  and  motion.  When  and  what  is  the 
first  matter  of  our  solar  nebula?  How  and  why  did  it  come  to  be  in 
hand  and  lie  in  readiness  for  the  divine  architect  and  artist  to  make  it 
Reaawi.  "  "'  burn  and  whirl  in  the  process  of  the  evolution  of  sun  and  planets? 
Plato  is  understood  to  have  taught  that  the  first  matter,  which  is  the 
term  receptive  of  the  divine  action,  is  self-existing  and  eternal. 

The  metaphysical  notion  of  first  matter  is,  however,  totally  differ- 
ent from  the  concept  of  matter  as  a  constant  quantity  and  distinct  from 
force  in  chemical  science.  Metaphysically,  first  matter  has  no 
specific  reality,  no  quality,  no  quantity.  It  is  not  as  separate  from 
active  force  in  act,  but  is  only  in  potency.  Chemical  first  matter  exists 
in  atoms,  say  of  hydrogen,  oxygen  or  some  other  substance,  each  of 
which  has  definite  weight  in  proportion  to  the  weight  of  different 
atoms.  It  would  be  perfectly  absurd  to  imagine  that  the  primitive 
nebulous  vapor  which  furnished  the  material  for  the  evolution  of  the 
solar  system  was  in  any  way  like  the  platonic  concept  of  original  chaosl 
We  may  call  it  chaos,  relatively  to  its  later,  more  developed  order. 
The  artisan's  workshop,  full  of  materials  for  manufacture,  the  edifice 
which  is  in  its  first  stage  of  construction,  are  in  a  comparative  disorder, 
but  this  disorder  is  an  inchoate  order. 

So,  our  solar  chaos,  as  an  inchoate  virtual  system,  was  full  of  ini- 
tial, elementary  principles  and  elements  of  order.  The  platonic  first 
tnatter  was  supposed  to  be  formless  and  void,  without  quality  or  quan- 
tity, devoid  of  every  ideal  element  or  aspect,  a  mere  recipient  of  ideas 
which  God  impressed  upon  it.  The  undermost  matter  of  chemistry 
has  definite  quiddity  and  quantity,  is  never  separate  from  force,  and  as 
it  was  in  the  primitive  solar  nebula,  was  in  act  and  in  violent  activity 
of  motion.  It  is  obvious  at  a  glance  that  a  platonic  first  matter,  exist- 
ing eternally  by  its  own  essence,  without  form,  is  a  mere  vacuum,  and 
only  intelligible  under  the  concept  of  pure  possibility.  Aristotle  saw 
and  demonstrated  this  truth  clearly.  Therefore,  the  analysis  of  mate- 
rial existences,  carried  as  far  as  experiment  or  hypothesis  will  admit, 
finds  nothing  except  the  changeable  and  the  contingent. 

Let  us  suppose  that  underneath  the  so-called  simple  substances^ 
such  as  oxygen  and  hydrogen,  there  exists,  and  may  hereafter  be  dis- 
cerned by  chemical  analysis,  some  homogeneous  basis,  there  still 
remains  something  which  does  not  accolint  for  itself,  and  which 
demands  a  sufficient  reason  for  its  bei  ig,  in  the  efficient  causality  of 
the  first  cause.  The  ultimate  moleculo  of  the  composite  substance 
and  the  ultimate  atom  of  the  simple  substance,  each  bears  the  marks 
of  a  manufactured  article.  Not  only  the  order  which  combines  and 
arranges  all  the  simple  elements  of  the  corporeal  world,  but  the  gath- 
ering together  of  the  materials  for  the  orderly  structure;  the  union 
and  relation  of  matter  and  force;  the  beginning  of  the  first  motions, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Vl 


Creative 
of  God. 


and  the  existence  of  the  movable  element  and  the  motive  principle  in 
definite  quantities  and  proportions,  all  demand  their  origin  in  the 
intelligence  and  the  will  of  the  first  cause. 

In  God  alone  essence  and  existence  are  identical.  He  alone  exists 
by  the  necessity  of  His  nature,  and  is  the  eternal  self-subsisting  being. 
There  is  nothing  outside  of  His  essence  which  is  coeval  with  Him,  and 
which  presents  a  real  existing  term  for  His  action.  If  He  wishes  to 
communicate  the  good  of  being  beyond  Himself  He  must  create  out  of 
nothing  the  objective  terms  of  His  beneficial  action.  He  must  give 
first  being  to  the  recipients  of  motion,  change,  and  every  kind  of  tran- 
sition from  potency  into  actuality.  The  first  and  fundamental  tran- 
sition is  from  not  being,  from  the  absolute  non-existence  of  anything 
outside  of  God,  into  being  and  existence  by  the  creative  act  of  God; 
called  by  His  almighty  word  the  world  of  finite  creatures  into  real 
existence. 

In  this  creative  act  of  God  the  two  elements  of  intelligence  and 
volition  are  necessarily  contained.  Intelligence  perceives  the  possi- 
bility of  a  finite,  created  order  of  existence,  in  all  its  latitude.  Possi- 
bility does  not,  however,  make  the  act  of  creation  necessary.  It  is  the 
free  volition  of  the  creator  which  determines  him  to  create.  It  is 
likewise  his  free  volition  which  determines  the  limits  within  which  he 
will  give  real  existence  and  actuality  to  the  possible.  We  have  al- 
ready seen  that  final  causes  must  have  an  ideal  pre-existence  in  the 
mind,  which  designs  the  work  of  art  and  arranges  the  means  for  its 
execution.  The  idea  of  the  actual  universe  and  of  the  wider  universe 
which  He  could  create  if  He  willed  must  have  been  present  eternally 
to  the  intelligence  of  the  Divine  Creator  as  possible. 

Now,  therefore,  a  further  question  about  the  deepest  cause  of 
being  confronts  the  mind  with  an  imperative  demand  for  an  answer.  sibUity. 
What  is  this  eternal  possibility  which  is  coeval  with  God?  It  is  evi- 
dently an  intelligible  object,  an  idea  equivalent  to  an  infinite  number 
of  particular  ideas  of  essences  and  orders,  which  are  thinkable  by  in- 
tellect to  a  certain  extent,  in  proportion  to  its  capacity,  and  exhaust- 
ively by  the  divine  intellect.  The  divine  essence  alone  is  eternal  and 
necessary  self-subsisting  being.  In  the  formula  of  St.  Thomas: 
'Tpsum  esse  subsistenSc"  It  is  pure  and  perfect  act,  in  the  most 
simple,  indivisible  unity. 

Therefore,  in  God,  as  Aristotle  demonstrates,  intelligent  subject 
and  intelligible  object  are  identical.  Possibility  has  its  foundation  in 
the  divine  essence.  God  contemplates  His  own  essence,  which  is  the 
plentitude  of  being,  with  a  comprehensive  intelligence.  In  this  con- 
templation He  perceives  His  essence  as  an  archetype  which  eminently 
and  virtually  contains  an  infinite  multitude  of  typical  essences,. capable 
of  being  made  in  various  modes  and  degrees  a  likeness  to  Himself. 
He  sees  in  the  comprehension  of  His  omnipotence  the  power  to  create 
whatever  He  will,  according  to  His  divine  ideas.  And  this  is  the 
total  ratio  of  possibility. 

These  are  the  eternal  reasons  according  to  which  the  order  of 


act 


Eternal  Poo. 


58 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Something 
Divine. 


Mental 
ceptB. 


Con- 


nature  has  been  established  under  fixed  laws.  They  are  reflected  in 
the  works  of  God.  By  a  perception  of  these  reasons,  these  ideas  im- 
pressed on  the  universe,  we  ascend  from  single  and  particular  objects 
up  to  universal  ideas  and  finally  to  the  knowledge  of  God  as  first 
and  final  cause. 

When  we  turn  from  the  contemplation  of  the  visible  word,  and  sen- 
sible objects  to  the  rational  creation,  the  sphere  of  intelligent  spirits 
and  of  the  intellectual  life  in  which  they  live,  the  argument  for  a  first 
and  final  cause  ascends  to  a  higher  plane.  The  rational  beings  who 
are  known  to  us,  ourselves  and  our  fellowman,  bear  the  marks  of  con- 
tingency in  their  intellectual  nature  as  plainly  as  in  their  bodies.  Our 
individual,  self-conscious,  thinking  souls  have  come  cut  of  non-exist- 
ence only  yesterday.  They  begin  to  live  with  only  a  dormant  intellect- 
ual capacity,  without  knowledge  or  the  use  of  reason.  The  soul  brings 
with  it  no  memories  and  no  ideas.  It  has  no  immediate  knowledge  of 
itself  and  its  nature.  Nevertheless  the  light  of  intelligence  in  it  is 
something  divine,  a  spark  from  the  source  of  light,  and  it  indicates 
clearly  that  it  has  received  its  being  from  God. 

In  the  material  things  we  see  the  vestiges  of  the  Creator,  in  the 
rational  soul  His  very  imag(\  It  is  capable  of  apprehending  the  eternal 
reasons  which  are  in  the  mind  of  God;  its  intelligible  object  is  being 
in  all  its  latitude,  according  to  its  specific  and  finite  mode  of  apprehen- 
sion and  the  proportion  which  its  cognoscitive  faculty  has  to  the  think- 
able and  knowable.  As  contingent  beings,  intelligent  spirits  come  into 
the  universal  order  of  effects  from  which  by  the  argument,  a  posteriori, 
the  existence  of  the  first  cause,  as  supreme  intelligence  and  will  is  in- 
ferred, and  likewise  the  ideas  of  necessary  and  eternal  truth  which,  as 
so  many  mirrors,  reflect  the  eternal  reasons  of  the  divine  mind,  sub- 
jectively considered,  come  under  the  same  category  as  contingent  facts 
and  effects  produced  by  second  causes  and  ultimately  by  the  first 
cause. 

These  ideas  are  not,  however,  mere  subjective  concepts.  They 
are,  indeed,  mental  concepts,  but  they  have  a  foundation  in  reality, 
according  to  the  famous  formula  of  St.  Thomas:  "  Universalia  sunt 
conceptus  mentis  cum  fundamento  in  re."  They  are  originally  gained 
by  abstraction  from  the  single  objects  of  sensitive  cognition;  for 
instance,  from  single  things  which  have  a  concrete  existence,  the  idea 
of  being  in  general,  the  most  extensive  and  universal  of  all  concepts 
is  gained.  So,  also,  the  notions  of  species  and  genus;  of  essence  and 
existence;  of  beauty,  goodness,  space  and  time;  of  efficient  and  final 
cause;  of  the  first  principles  of  metaphysics,  mathematics  and  ethics. 
But,  notwithstanding  this  genesis  of  abstract  and  universal  concepts 
from  concrete,  contingent  realities,  they  become  free  from  all  con- 
tingency and  dependence  on  contingent  things,  and  assume  the  char- 
acter of  necessary  and  universal,  and  therefore  of  eternal  truths.  For 
instance,  that  the  three  sides  of  a  triangle  cannot  exist  without  three 
angles,  is  seen  to  be  true,  supposing  there  had  never  been  any  bodies 
or  minds  created.    There  is  an  intelligible  world  of  ideas,  super-sensible 


THE   WCkLUS  CONGRESS  OF  RELIGIONS.  Sd 

and  extra-mental,  within  the  scope  of  intellectual  apprehension;  they 
have  objective  reality,  and  force  themselves  on  the  intellect,  com- 
pelling its  assent  as  soon  as  they  are  clearly  perceived  in  their  self- 
evidence  or  demonstration. 

Now,  what  are  these  ideas?  Are  they  some  kind  of  real  beings, 
inhabiting  an  eternal  and  infinite  space?  This  is  absurd  and  they  can- 
not be  conceived  except  as  thoughts  of  an  eternal  and  infinite  mind. 
In  thinking  them  we  are  re-thinking  the  thoughts  of  God.  They  are 
the  eternal  reasons  reflected  in  all  the  works  of  creation,  but  especially 
in  intelligent  minds  From  these  necessary  and  eternal  truths  we 
infer,  therefore,  the  intelligent  and  intelligible  essence  of  God  in  which  Necessaryand 
they  have  their  ultimate  foundation.  This  metaphysical  argument  is  EternaiTruthe. 
the  apex  and  culmination  of  the  cosmological,  moral,  and  in  all  its 
forms  the  a  posteriori  argument  from  effects,  from  design,  from  all 
reflections  of  the  divine  perfections  in  the  creation  to  the  existence 
and  nature  of  the  first  and  final  cause  of  the  intellectual,  moral  and 
physical  order  of  the  universe.  It  goes  beyond  every  other  line  of 
argument  in  one  respect.  From  concrete,  contingent  facts  we  infer 
and  demonstrate  that  God  does  exist.  We  obtain  only  a  hypothetical 
necessity  of  His  existence;  i.  e.,  since  the  world  does  really  exist  it 
must  have  a  creator. 

The  argument  from  necessary  and  eternal  truths  gives  us  a  glimpse 
of  the  absolute  necessity  of  God's  existence;  it  shows  us  that  He  must 
exist,  that  His  non-existence  is  impossible.  We  rise  above  contingent 
facts  to  a  consideration  of  the  eternal  reasons  in  the  intelligible  and 
intelligent  essence  of  God.  We  do  not,  indeed,  perceive  these  eternal 
reasons  immediately  .in  God  as  divine  ideas  identical  with  his. essence. 
We  have  no  intuition  of  the  essence  of  God.  God  is  to  us  inscrutable, 
incomprehensible,  dwelling  in  light,  inaccessible.  As  when  the  sun  is 
below  the  horizon  we  perceive  clouds  illuminated  by  his  rays,  and 
moon  and  planets  shining  in  his  reflected  light,  so  we  see  the  reflection 
of  God  in  His  works.  We  perceive  Him  immediately,  by  the  eternal 
reasons  which  are  reflected  in  nature,  in  our  own  intellect,  and  in  the 
ideas  which  have  their  foundation  in  His  mind.  Our  mental  concepts 
of  the  divine  are  analogical,  derived  from  created  things,  and  inade- 
quate. They  are,  notwithstanding,  true,  and  give  us  unerring  knowl- 
edge of  the  deepest  causes  of  being.  They  give  us  metaphysical 
certitude  that  God  is.  They  give  us  also  a  knowledge  of  what  God  is, 
within  the  limits  of  our  human  mode  of  cognition. 

All  these  metaphysical  concepts  of  God  are  summed  up  in  the 
formula  of  St.  Thomas:  **  Ipsum  esse  subsistens."  Being  in  its  in- 
trinsic essence  subsisting.  He  is  the  being  whose  reason  of  real,  self- 
subsisting  being  is  in  His  essence;  He  subsists,  as  being,  not  in  any 
limitation  of  a  particular  kind  and  mode  of  being,  but  in  the  whole 
intelligible  ratio  of  being,  in  every  respect  which  is  thinkable  and 
comprehensible  by  the  absolute,  infinite  intellect.  He  is  being  in  all 
its  longitude,  latitude,  profundity  and  plentitude;  He  is  being  subsist- 
ing in  pure  and  perfect  act,  without  any  mixture  of  potentiality  or 


Nature  and 


60  THE  WdkLn$  cdNCkE^^  of  religions. 

possibility  of  change;  infinite,  eternal,  without  before  or  after;  always 
being,  never  becoming;  subsisting  in  an  absolute  present,  the  now  of 
eternity.  Boethius  has  expressed  this  idea  admirably:  "Totasimul 
ac  perfecta  possessio  vitae  interminabilis."  The  total  and  perfect  pos- 
session, all  at  once,  of  boundless  life. 

In  order,  therefore,  to  enrich  and  complete  our  conceptions  of  the 
nature  and  perfections  of  God,  we  have  only  to  analyze  the  compre- 
hensive idea  of  being  and  to  ascribe  to  God,  in  a  sense  free  from  all 
limitations,  all  that  we  find  in  His  works  which  comes  under  the  gen- 
Perfections°of  eral   idea  of  being.     Being,   good,  truth,  are  transcendental  notions 
^^^'  which  imply  each  other.     They  include  a  multitude  of  more  specific 

terms,  expressing  every  kind  of  definite  concepts  of  realities  which 
are  intelligible  and  desirable.  Beauty,  splendor,  majesty,  moral  excel- 
lence, beatitude,  life,  love,  greatness,  power  and  every  kind  of  per- 
fection are  phases  and  aspects  of  being,  goodness  and  truth.  Since 
all  which  presents  an  object  of  intellectual  apprehension  to  the  mind 
and  of  complacency  to  the  will  in  the  effects  produced  by  the  first 
cause  must  exist  in  the  cause  in  a  more  eminent  way,  we  must  predi- 
cate of  the  Creator  all  the  perfections  found  in  creatures. 

The  vastness  of  the  universe  represents  His  immensity.  The 
multifarious  beauties  of  creatures  represent  His  splendor  and  glory  as 
their  archetype.  The  marks  of  design  and  the  harmonious  order 
which  are  visible  in  the  world  manifest  his  intelligence.  The  faculties 
of  intelligence  and  will  in  rational  creatures  show  forth  in  a  more  per- 
fect image  the  attributes  of  intellect  and  will  in  their  Author  and  orig- 
inal source.  All  created  goodness,  whether  physical  or  moral,  pro- 
claims the  essential  excellence  and  sanctity  of  God.  He  is  the  source 
of  life,  and  is,  therefore,  the  living  God.  All  the  active  forces  of 
nature  witness  to  His  power. 

All  finite  beings,  however,  come  infinitely  short  of  an  adequate 
representation  of  their  ideal  archetype;  they  retain  something  of  the 
intrinsic  nothingness  of  their  essence,  of  its  potentiality,  changeable- 
ness  and  contingency.  Many  modes  and  forms  of  created  existence 
have  an  imperfection  in  their  essence  which  makes  it  incompatible 
with  the  perfection  of  the  divine  essence  that  they  should  have  a  for- 
mal being  in  God.  We  cannot  call  him  a  circle,  an  ocean  or  a  sun. 
Such  creatures,  therefore,  represent  that  which  exists  in  their  arche- 
type in  an  eminent  and  divine  mode,  to  us  incomprehensible.  And 
those  qualities  whose  formal  ratio  in  God  and  creatures  is  the  same, 
being  finite  in  creatures,  must  be  regarded  as  raised  to  an  infinite 
power  in  God.  Thus  intelligence,  will,  wisdom,  sanctity,  happiness 
are  formally  in  God,  but  infinite  in  their  excellence. 

All  that  we  know  of  God  by  pure  reason  is  summed  up  by  Aris- 
totle in  the  metaphysical  formula  that  God  is  pure  and  perfect  act, 
logically  and  ontologically  the  first  principles  of  all  that  becomes  by 
a  transition  from  potential  into  actual  being.  And  from  this  concise, 
comprehensive  formula  he  has  developed  a  truly  admirable  theodicy. 
Aristotle  says:     "It  is   evident  that  act   (energeia)    is   anterior  to 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


61 


potency  (dunamis)  logically  and  ontologically.  A  being  does  not 
pass  from  potency  into  act  and  become  real  except  by  the  action  of  a 
principle  already  in  act."  (Met.  viii,  9.)  Again,  "All  that  is  pro- 
duced comes  from  a  being  in  act."     (De  Anim.  iii,  7.) 

"There  is  a  being  which  moves  without  being  moved,  which  is 
eternal,  is  substance,  is  act.  *  *  *  The  immovable  mover  is 
necessary  being,  that  is,  being  which  absolutely  is,  and  cannot  be 
otherwise.  This  nature,  therefore,  is  the  principle  from  which  heaven 
(meaning  by  this  term  immortal  spirits  who  are  the  nearest  to  God) 
and  nature  depend.  Beatitude  is  his  very  act.  *  *  *  Contempla- 
tion is  of  all  things  the  most  delightful  and  excellent,  and  God  enjoys 
it  always,  by  the  intellection  of  the  most  excellent  good,  in  which 
intelligence  and  the  intelligible  are  identical.  God  is  life,  for  the  act 
of  intelligence  is  life  and  God  is  this  very  act.  Essential  act  is  the 
life  of  God,  perfect  and  eternal  life.  Therefore  we  name  God  a  perfect 
and  eternal  living  being,  in  such  a  way  that  life  is  uninterrupted; 
eternal  duration  belongs  to  God,  and  indeed  it  is  this  which  is  God." 
(Met.  xi.,  7.)  I  have  here  condensed  a  long  passage  from  Aristotle 
and  inverted  the  order  of  some  sentences,  but  I  have  given  a  verbally 
exact  statement  of  his  doctrine. 

I  will  add  a  few  sentences  from  Plotinus,  the  greatest  philosopher 
of  the  Neo-Platonic  school.  "Just  as  the  sight  of  the  heavens  and  the 
brilliant  stars  causes  us  to  look  for  and  to  form  an  idea  of  their  author, 
so  the  contemplation  of  the  intelligible  world  and  the  admiration 
which  it  inspires  lead  us  to  look  for  its  father.  Who  is  the  one,  we 
exclaim,  who  has  given  existence  to  the  intelligible  world?  Where 
and  how  has  he  begotten  such  a  child,  intelligence,  this  son  so  beau- 
tiful? The  supreme  intelligence  must 'necessarily  contain  the  universal 
archetype,  and  be  itself  that  intelligible  world  of  which  Plato  dis- 
courses." (Ennead  iii.  L  viii.  10  v.  9.)  Plato  and  Aristotle  have  both 
placed  in  the  clearest  light  the  relation  of  intelligent,  immortal  spirits 
to  God  as  their  final  cause,  and  together  with  this  highest  relation  the 
subordinate  relation  of  all  the  inferior  parts  of  the  universe.  Assimi- 
lation to  God,  the  knowledge  and  the  love  of  God,  communication  in 
the  beatitude  which  God  possesses  in  Himself,  is  the  true  reason  of 
being,  the  true  and  ultimate  end  of  intellectual  natures. 

In  these  two  great  sages  rational  philosophy  culminated.  Clem- 
ent, of  Alexandria,  did  not  hesitate  to  call  it  a  preparation  furnished 
by  divine  Providence  to  the  heathen  world  for  the  Christian  revela- 
tion. Whatever  controversies  there  may  be  concerning  their  explicit 
teachings  in  regard  to  the  relations  between  God  and  the  world,  their 
principles  and  premises  contain  implicitly  and  virtually  a  sublime  nat- 
ural theology.  St.  Thomas  has  corrected,  completed  and  developed 
this  theology  with  a  genius  equal  to  theirs,  and  with  the  advantage  of 
a  higher  illumination. 

It  is  the  highest  achievement  of  human  reason  to  bring  the  intel- 
lect to  a  knowledge  of  God  as  the  first  and  final  cause  of  the  world. 
The  denial  of  this  philosophy  throws  all  things  into  night  and  chaos, 


God  a  Perfect 
and  Eterna/ 
Living  Being. 


Highest 

Achievement 

of  Haman 

Reason, 


62  .       THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

ruled  over  by  blind  chance  or  fate.     Philosophy,  however,  by  itself 
does  not  suffice  to  give  to  mankind  that  religion  the  excellence  and 
Its  Last  Les-  necessity  of  which  it  so  brilliantly   manifests.     Its  last  lesson  is  the 
^^-  need   of   a   divine   revelation,  a  divine  religion,  to  lead  men  to  the 

knowledge  and  love  of  God  and  the  attainment  of  their  true  destiny 
as  rational  and  immortal  creatures.  A  true  and  practical  philosopher 
will  follow,  therefore,  the  example  of  Justin  Martyr;  in  his  love  of  and 
search  for  the  highest  wisdom  he  will  seek  for  the  genuine  religion 
revealed  by  God,  and  when  found  he  will  receive  it  with  his  whole 
mind  and  will. 


a, 


IS 
> 


TIhe  Argument  for  the  [)ivine  B^in^^- 

Paijer  by  HON.  W.  T.  HARRIS,  United  States  Commissioner  of  Education. 


HE  first  thinker  who  discovered  an  adequate 
proof  of  the  existence  of  God  was  Plato.  He 
devoted  his  life  to  thinking  out  the  necessary 
conditions  of  independent  being,  or,  in  other 
words, the  form  of  any  wholeortotahtyofbeing 
Dependent  being  implies  something  else 
than  itself  as  that  on  which  it  depends.  "  It 
cannot  be  said  to  derive  its  b.eing  from  another 
dependent  or  derivative  being,  because  that  has 
no  being  of  its  own  to  lend  it.  A  whole  series 
of  connected  dependent  beings  must  derive 
their  origin  and  present  subsistence  from  an 
independent  being — that  is  to  say  from  what 
exists  in  and  through  itself  and  imparts  its  be- 
ing to  others  or  derived  beings.  Hence  the 
indeperidenf  being,  which  is  presupposed  by  the  dependent  being,  is 
creative  and. active  in  the  sense  that  it  is  self-determined  and  deter- 
mines others. 

Plato  in  most  passages  calls  this  presupposed  independent  being 
by  thte  word  idea  ex  sos  or  idea.  He  is  sure  that  there  are  as  many 
ideas; as  there  are  total  beings  in  the  universe.  He  reasons  that  there 
are  two  kinds  of  motion — that  which  is  derived  from  some  other  mover 
and  that  which  is  derived  from  self;  thus  the  self-moved  and  the 
moved-through-others  includes  all  kinds  of  beings.  But  the  moved- 
throiigh-others  presupposes  the  self-moved  as  the  source  of  its  own 
motion.  Hence  the  explanation  or  all  that  exists  or  moves  must  be 
sought  and  found  in  the  self-moved.  (Tenth  book  of  Plato's  laws.) 
In  his  dialogue  named  "The  Sophist"  he  argues  that  ideas  or  inde- 
pendent beings  must  possess  activity  and,  in  short,  be  thinking  or 
rational  beings. 

This  great  discovery  of  the  principle  that  there  must  be  indepen- 

Foundation  dent  jbcing  if  there  is  dependent  being  is  the  foundation  of  philosophy 

of  Philosophy  and  ilsOjof  thcology.     Admit  that  there  may  be  a  world  of  dependent 

uc.  ^heo.ogy.    j^gjj^gg^  cach  one  of  which  depends  on  another  and  no  one  of  them  nor 

^11  of  them  depend  on  an  independent  being,  and  £^t  once  philosophy 

64 


Hon.  W.  T.  Harris,  Washington,  D.  C. 


THE  WORLD'S  CONGRESS  OF  REUGIONS.  67 

is  made  impossible  and  theology  deprived  of  its  subject  matter.      But 
such  admission  would  destroy  thought  itself. 

Let  it  be  assumed,  for  the  sake  of  considering  where  it  would 
lead,  that  all  existent  beings  are  dependent;  that  no  one  possesses 
any  other  being  than  derived  being.  Then  it  follows  that  each  one 
borrows  its  being  from  others  that  do  not  have  any  being  to  lend. 
Each  and  all  are  dependent  and  must  first  obtain  being  from  another 
before  they  can  lend  it.  If  it  is  said  that  the  series  of  dependent 
beings  is  such  that  the  last  depends  upon  the  first  again,  so  that  there 
is  a  circle  of  dependent  beings,  then  it  has  to  be  admitted  that  the 
whole  circle  is  independent,  and  from  this  strange  result  follows  that 
the  independence  of  the.  whole  circle  of  being  is  something  transcend- 
ent— a  negative  unity  creating  and  then  annulling  again  the  particu- 
lar beings  forming  the  members  of  the  series. 

This  theory  is  illustrated  in  the  doctrine  of  the  correlation  of  Correlation 
forces.  The  action  of  force  number  one  gives  rise  to  force  number  of  Forces, 
two,  and  so  on  to  the  end.  But  this  implies  that  the  last  of  the  series 
gives  rise  to  the  first  one  of  the  series,  and  the  whole  becomes  a  self- 
determined  totality  or  independent  being.  Moreover,  the  persistent 
force  is  necessarily  different  from  any  one  of  the  series — it  is  not  heat 
nor  light  nor  electricity  nor  gravitation,  nor  any  other  of  the  series, 
but  the  common  ground  of  all,  and  hence  not  particularized  like  any 
one  of  them.  It  is  the  general  force  whose  office  it  is  to  energize  and 
produce  the  series — originating  one  force  and  annulling  it  again  by 
causing  it  to  pass  into  another.  Thus  the  persistent  force  is  not  one 
of  the  series  but  transcends  all  of  the  particular  forces — they  are  de- 
rivative; it  is  original,  independent  and  transcendent.  It  demands  as 
the  next  step  of  explanation  the  exhibition  of  the  necessity  of  its 
production  of  just  this  series  of  particular  forces  as  involved  in  the 
nature  of  the  self-determined  or  absolute  force  It  involves,  too,  the 
necessary  conclusion  that  a  self-determined  force  which  originates  all 
of  its  special  determinations  and  cancels  them  all  is  a  pure  Ego  or 
self-hood. 

For  consciousness  is  the  name  given  by  us  to  that  kind  of  being 
which  can  annul  all  of  its  determinations.  For  it  can  annul  all  ob- 
jective determination  and  have  left  only  its  own  negative  might  while 
it  descends  creatively  to  particular  thoughts,  volitions  or  feelings.  It 
can  drop  them  instantly  by  turning  its  gaze  upon  its  pure  self  as  the 
creator  of  those  determinations.  This  turn  upon  itself  is  accomplished 
by  filling  its  objective  field  with  negation  or  annulment — this  is  its 
own  act  and  in  it  rea'izes  its  personal  identity  and  its  personal  tran- 
scendence of  limitations. 

Hence  we  may  say  that  the  doctrine  of  correlation  of  forces  pre- 
supposes a  personality  creating  and  transcending  the  series  of  forces 
correlated.  If  the  mind  undertakes  to  suppose  a  total  of  dependent 
or  derivative  beings,  it  ends  by  reaching  an  independent,  self-deter- 
mined being  which,  as  pure  subject,  transcends  its  determinations  as 
object  and  is  therefore  an  Ego  or  person. 

Again,  the  insight  which  established  this  doctrine  of  independent 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Human  Rea- 
son. 


Proof  of  Di- 
vine  Existence. 


beings  or  Platonic  "ideas"  is  not  fully  satisfied  when  it  traces  depend- 
ent or  derivative  motion  back  to  any  intelligent  being  as  its  source; 
there  is  a  further  step  possible,  namely,  from  a  world  of  many  ideas  to 
an  absolute  idea  as  the  divine  author  of  all. 

For  time  and  space  are  of  such  a  nature  that  all  beings  contained 
by  them,  namely,  all  extended  and  successive  beings,  are  in  necessary 
mutual  dependence  and  hence  in  one  unity.  This  unity  of  dependent 
beings  in  time  and  space  demands  a  one  transcendent  being.  Hence 
the  doctrine  of  the  idea  of  ideas — the  doctrine  of  a  divine  being,  who 
is  rational  and  personal  and  who  creates  beings  in  time  and  space  in 
order  to  share  his  fullness  of  being  with  a  world  of  created  beings — 
created  for  the  special  purpose  of  sharing  his  blessedness. 

This  is  the  idea  of  the  supreme  goodness,  and  Plato  comes  upon 
it  as  the  highest  thought  of  his  system.  In  the  Timaeus  he  speaks  of 
the  absolute  as  being  without  envy,  and  therefore  as  making  the  world 
as  another  blessed  God. 

In  this  Platonic  system  of  thought  we  have  the  first  authentic  sur- 
vey of  human  reason.  Human  reason  has  two  orders  of  knowing — one 
the  knowing  of  dependent  beings  and  the  other  the  knowing  of  inde- 
pendent beings.  The  first  is  the  order  of  knowing  the  senses,  the  sec- 
ond the  order  of  knowing  by  logical  presupposition.  I  know  by  see- 
ing, hearing,  tasting,  touching  things  and  events.  I  know  by  seeing 
what  these  things  and  events  logically  imply  or  presuppose  that  there 
is  a  great  first  cause,  a  personal  reason  who  reveals  a  gracious  purpose 
by  creating  finite  beings  in  time  and  space. 

This  must  be,  or  else  human  reason  is  at  fault  in  its  very  founda- 
tions. This  must  be  so  or  else  it  must  be  that  there  is  dependent 
being  which  has  nothing  to  depend  on.  Human  reason,  then,  we  may 
say  from  this  insight  of  Plato,  rests  upon  this  knowledge  of  transcend- 
ental being — a  being  that  transcends  all  determinations  of  extent  and 
succession  such  as  appertain  to  space  and  time,  and  therefore,  that 
transcends  both  time  and  space.  This  transcendent  being  is  perfect 
fullness  .of  being,  while  the  beings  in  time  and  space  are  partial  or 
imperfect  beings  in  the  sense  of  being  embryonic  or  undeveloped, 
being  partially  realized  and  partially  potential. 

At  this  point  the  system  of  Aristotle  can  be  understood  in  its  "har- 
mony with  the  Platonic  system.  Aristotle*  too,  holds  explicitly  that 
the  beings  in  the  world  which  derive  motion  from  other  beings  pre- 
suppose a  first  mover.  But  he  is  careful  to  eschew  the  first  expression 
self-moved  as  applying  to  the  prime  mover.  God  is  Himself  unmoved, 
but  He  is  the  origin  of  motion  in  others.  This  was  doubtless  the  true 
thought  of  Plato,  since  he  made  the  divine  eternal  and  good. 

In  his  metaphysics  (book  eleventh,  chapter  seven)  Aristotle  un- 
folds his  doctrine  that  dependent  beings  presuppose  a  divine  being 
whose  activity  is  pure  knowing.  He  alone  is  perfectly  realized — the 
school  men  call  this  technically  "pure  act" — all  other  being  is  partly 
potential,  not  having  fully  grown  to  its  perfection.  Aristotle's  proof 
of  the  divine  existence  is  substantially  the  same  as  that  of  Plato — an 


i 


THE  WORLD'S  CONGRESS  OP  RELIGIONS. 


ascent  from  the  dependent  being  by  the  discovery  of  presuppositions 
to  the  perfect  being  who  presupposes  nothing  else  than  the  identifi- 
cation of  the  perfect  or  dependent  being  with  thinking,  personal,  will- 
ing being. 

This  concept  of  the  divine  being  is  wholly  positive  as  far  as  it  goes 
and  nothing  of  it  needs  to  be  withdrawn  after  further  philosophic 
reflection  has  discussed  anew  the  logical  presuppositions.  More  pre- 
suppositions may  be  discovered — new  distinctions  discerned  where 
none  were  perceived  before — but  those  additions  only  make  more  cer- 
tain the  fundamental  theory  explained  first  by  Plato  and  subsequently 
by  Aristotle.  This  may  be  seen  by  a  glance  at  the  theory  of  Christianity, 
which  unfolds  itself  in  the  minds  of  great  thinkers  of  the  first  six  cent- 
uries of  our  era.  The  object  of  Christian  theologians  was  to  give  unity 
and  system  to  the  new  doctrine  of  the  divine-human  nature  of  God 
taught  by  Christ.  They  discovered,  one  by  one,  the  logical  presuppo- 
sitions and  announced  them  in  the  creed. 

The  Greeks  had  seen  the  idea  of  the  Logos  or  eternally  begotten 
son,  the  word  that  was  in  the  beginning  and  through  which  created  be- 
ings arose  in  time  and  space.  But  how  the  finite  and  imperfect  arose 
from  the  infinite  and  perfect  the  Greek  did  not  understand  so  well  as 
the  Christian. 

The  Hindu  had  given  up  the  solution  altogether  and  denied  the 
problem  itself.  The  perfect  cannot  be  conceived  as  making  the  imper- 
fect— it  is  too  absurd  to  think  that  a  good  being  should  make  a  bad 
being.  Only  Brahman  the  absolute  exists  and  all  else  is  illusion — it 
is  Maya. 

How  the  illusion  can  exist  is  too  much  to  explain.  The  Hindu 
has  only  postponed  the  problem,  and  not  set  it  aside.  His  philosophy 
remains  in  that  contradiction.  The  finite,  including  Brahma  him- 
self, who  philosophizes,  is  an  illusion.  An  illusion  recognizes  itself  as 
an  illusion — an  illusion  knows  true  being  and  discriminates  itself 
from  false  being.  Such  is  the  fundamental  doctrine  of  the  Sankhya 
philosophy,  and  the  Sankhya  is  the  fundamental  type  of  all  Hindu 
thought. 

The  Greek  escapes  from  this  contradiction.  He  sees  that  the 
absolute  cannot  be  empty,  indeterminate,  pure  being  devoid  of  all 
attributes,  without  consciousness.  Plato  and  Aristotle  see  that  the 
absolute  must  be  pure  form — that  is  to  say,  an  activity  which  gives 
form  to  itself — a  self-determined  being  with  subject  and  object  the 
same,  hence  a  self-knowing  and  self-willed  being.  Hence  the  absolute 
cannot  be  an  abstract  unity  like  Brahma,  but  must  be  a  self-deter- 
mined or  a  unity  that  gives  rise  to  duality  within  itself  and  recovers 
its  unity  and  restores  it  by  recognizing  itself  in  its  object. 

The  absolute  as  subject  is  the  first — the  absolute  as  object  is  the 
second  It  is  Logos.  God's  object  must  exist  for  all  eternity,  because 
He  is  always  a  person  and  conscious.  But  it  is  very  important  to 
recognize  that  the  Logos,  God's  object,  is  Himself,  and  hence  equal  to 
Himself,  and  also   self-conscious.     It  is  not  the  world  in  time  and 


Human 


Nat- 
God 
Taught  by 
Christ. 


ure    of 


70  THE  WORLD'S  CONGRESS  OF  REUGION$, 

space.  To  hold  that  God  thinks  Himself  as  the  world  is  pantheism — 
it  is  pantheism  of  the  left  wing  of  Hegelians. 

To  say  that  God  thinks  Himself  as  the  world  is  to  say  that  He 
discovers  in  Himself  finite  and  perishable  forms,  and  therefore  makes 
them  objective.  The  schoolmen  say  truly  that  in  God  intellect  and 
will  are  one.  This  means  that  in  God  his  thinking  makes  objectively 
existent  what  it  thinks.  Plato  saw  clearly  that  the  Logos  is  perfect  and 
not  a  world  of  change  and  decay.  He  could  not  explain  how  the  world 
of  change  and  decay  is  derived  except  from  the  goodness  of  the  divine 
being  who  imparts  gratuitously  of  his  fullness  of  being  to  a  series  of 
creatures  who  have  being  only  in  part. 

But  the  Christian  thinking  adds  two  new  ideas  to  the  two  already 
found  by  Plato.  It  adds  to  the  divine  first  and  the  second  (the 
Logos),  also  a  divine  third,  the  holy  spirit,  and  a  fourth  not  divine,  but 
the  process  of  the  third — calling  it  the  processio.  This  idea  of  process 
explains  the  existence  of  a  world  of  finite  beings,  for  it  contains 
evolution,  development  or  derivation.  And  evolution  implies  the 
existence  of  degrees  of  less  and  more  perfection  of  growth.  The  pro- 
cession thus  must  be  in  time,  but  the  time  process  must  have  eternally 
gone  on  because  the  third  has  eternally  proceeded  and  been  pro- 
ceeding. 

The  thought  underneath  this  theory  is  evidently  that  the  Second 
Person  or  Logos,  in  knowing  Himself  or  in  being  conscious,  knows 
Himself  in  two  phases — first,  as  completely  generated  or  perfect,  and 
this  is  the  Holy  Spirit,  and  secondly,  He  knows  Himself  as  related  to 
the  First  as  his  eternal  origin.  In  thinking  of  His  origin  or  genesis  from 
the  Father,  He  makes  objective  a  complete  world  of  evolution  con- 
taining at  all  times  all  degrees  of  development  or  evolution  and 
covering  every  degree  of  imperfection  from  pure  space  and  time  up  to 
the  invisible  church. 

This  recognition  of  His  derivation  is  also  a  recognition  on  the  part 
of  the  First  of  His  own  act  of  generating  the  Second — it  is  not  going 
on,  but  has  been  eternally  completed,  and  yet  both  the  Divine  First 
and  the  Divine  Second  must  think  it  when  they  think  of  their  relation 
to  one  another.  Recognition  is  the  intellectual  of  the  First,  and  Sec- 
ond is  the  mutual  love  of  the  Father  and  the  Son,  and  this  mutual 
love  is  the  procession  of  the  Holy  Spirit. 

But  the  procession  is  not  a  part  of  the  holy  trinity;  it  is  the  crea- 
NotaPart  of  ^^^^  ^^  time  and  space  of  an  infinite  world  of  imperfect  beings  develop- 
theHoiyTrin-  ing  into  self-activity  and  as  self-active  organizing  institutions — the 
*  ^*  family,  civil  society,  the  state  and  the  church.    The  church  is  the  New 

Jerusalem  described  by  St.  John,  the  apostle,  who  has  revealed  this 
doctrine  of  the  third  person  as  an  institutional  person — the  spirit  who 
makes  possible  all  institutional  organism  in  the  world  and  who  tran- 
scends them  all  as  the  perfect  who  energizes  in  the  imperfect  to 
develop  it  and  complete  it. 

Thus  stated,  the  Christian  thought  as  expressed  in  the  symbol  of 
the  holy  trinity,  explains  fully  the  relations  of  the  world  of  imperfect 


THE  WORLD' ^  CONGRESS  OF  RELIGIONS.  71 

beings  and  makes  clear  in  what  way  the  goodness  or  grace  of  God 
makes  the  world  as  Plato  and  Aristotle  taught. 

The  world  is  a  manifestation  of  divine  grace — a  spectacle  of  the 
evolution  or  becoming  of  individual  existence  in  all  phases,  inorganic 
and  organic.  Individuality  begins  to  appear  even  in  specific  gravity 
and  in  ascending  degrees  in  cohesion  and  crystallization.  In  the  plant 
it  is  unmistakable.  In  the  animal  it  begins  to  feel  and  perceive  itself. 
In  man  it  arrives  at  self-consciousness  and  moral  action  and  recog 
nizes  its  own  place  in  the  universe. 

God,  being  without  envy,  does  not  grudge  any  good;  He  accord- 
ingly turns,  as  Rothe  says,  the  emptiness  of  non-being  into  a  reflection 
of  Himself  and  makes  it  everywhere  a  spectacle  of  His  grace. 

Of  the  famous  proofs  of  divine  existence,  St.  Anselm's  holds  the 
first  place.  But  St.  Anselm's  proof  cannot  be  understood  without  re- 
curring to  the  insight  of  Plato.  Inhis  Proslogium  St.  A^iselm  finds 
that  there  is  but  one  thought  which  underlies  all  others;  )  le  thought 
universally  presupposed,  and  this  he  describes  as  the  thought  of  that 
than  which  there  can  be  nothing  greater — "Id  quo  nihil  major  cogi- 
tare  potest."  This  assuredly  is  Plato's  thought  of  the  totality.  Every- 
thing not  a  total  is  less  than  the  totality.  But  the  totality  is  the 
greatest  possible  being. 

The  essential  thing  to  notice,  however,  is  that  St.  Anselm  per- 
ceives that  this  one  thought  is  objectively  valid  and  not  a  mere  sub- 
jective notion  of  the  thinker.  No  thinker  can  doubt  that  there  is  a 
totality — he  can  be  perfectly  sure  that  the  plus  the  not-me  includes  all 
that  there  is.  Gaunillo,  in  the  lifetime  of  St.  Anselm,  and  Kant, in  re- 
cent times, have  tried  to  refute  the  argument  by  alleging  the  general 
proposition — the  conception  of  a  thing  does  not  imply  its  corre- 
sponding existence.  The  proposition  is  true,  except  in  the  case  of  this 
one  ontological  thought  of  the  totality  of  the  thoughts  that  can  be  log- 
ically deduced  from  it.  The  second  order  of  knowing,  by  presump- 
tions, implies  an  existence  corresponding  to  each  concept.  St.  Anselm 
knew  that  the  person  who  denied  the  objective  validity  of  this  idea  of 
the  totality  must  presuppose  its  truth  right  in  the  very  act  of  denying 
it.  If  there  be  an  Ego  that  thinks,  even  if  it  be  the  Ego  of  a  fool 
(insipiens),  who  says  in  his  heart,  "there  is  no  God,"  it  must  be  cer- 
tain that  its  self  plus  its  not-self  makes  a  totality,  and  that  this  totality 
surely  exists.  The  existence  of  his  Ego  is  or  may  be  contingent,  but 
the  totality  is  certainly  not  contingent  but  necessary.  This  is  an  onto-  ,  An^^OntoioB 
logical  necessity  and  the  basis  of  all  further  philosophical  and  theolog-  """' '''  " 
ical  thoughts. 

St.  Anselm  does  not,  it  is  true,  follow  out  this  thought  to  its  con- 
templation in  his  Proslogium  nor  in  his  Monologium.  He  leaves  it 
there  with  the  idea  of  a  necessary  being  who  is  supreme  and  perfect 
because  he  contains  the  fullness  of  being. 

He  undoubtedly  saw  the  further  implication,  namely,  that  the 
totality  is  an  independent  being  and  self-existent  because  it  is  self- 
active.     He  saw  this  so  clearly  that  he  did  not  think  it  worth  while  to 


ical  Necessity. 


72  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

stop  and  unfold  it.  But  he  did  speak  of  it  as  a  necessary  existence 
contrasted  with  a  contingent  existence.  "Everywhere  else  besides 
God,"  he  says,  "can  be  conceived  not  to  exist." 

Descartes,  in  his  Third  Meditation,  has  repeated  with  some  modi- 
fication the  demonstration  of  St.  Anselm.  He  holds,  in  substance,  that 
the  idea  of  a  perfect  being  is  not  subjective,  but  objective;  we  see  that 
he  is  dealing  with  the  necessary  objectivity  of  the  idea  of  totality.  The 
expression  "perfect  being"  is  entirely  misunderstood  by  most  writers 
in  the  history  of  philosophy;  it  must  be  taken  only  in  the  sense  of  in- 
dependent being — being  for  itself — being  that  can  be  what  it  is  with- 
out support  from  another — hence  perfectly  self-determined  being. 
The  expression  "perfect"  points  directly  to  Aristotle's  invented  word, 
entelechy,  whose  literal  meaning  is  the  having  of  perfection  itself.  The 
word  is  invented  to  express  the  thought  of  the  independent  presup- 
posed by  dependent  being. 

Perfect  being,  as  Aristotle  teaches,  is  pure  energy;  all  of  his  poten- 
tialities are  realized;  hence  it  is  not  subject  to  change  nor  is  it  passive 
or  recipient  of  anything  from  without — it  is  pure  form,  or  rather  self- 
formative.  Read  in  the  light  of  Plato's  idea  and  Aristotle's  entelechy, 
St.  Anselm  and  Descartes'  proofs  are  clear  and  intelligible,  and  are  not 
touched  by  Kant's  criticism.  In  his  philosophy  of  religion  and  else- 
where, Hegel  has  pointed  out  the  source  of  Kant's  misapprehension. 
Gaunillo  instanced  the  island  Atlantis  as  a  conception  which  does  not 
imply  a  corresponding  reality.  Kant  instanced  a  hundred  dollars  as  a 
conception  which  did  not  imply  a  corresponding  reality  in  his  pocket. 
But  neither  the  island  Atlantis,  nor  any  other  island,  neither  a  hundred 
dollars — in  short,  no  finite  dependent  being  is  at  all  a  necessary  being, 
and  hence  cannot  be  deduced  from  its  concept.  But  each  and  every 
contingent  being  presupposes  the  existence  of  an  independent  being 
— a  self-determined  being — an  absolute  divine  reason. 

St.  Anselm  proved  the  depth  of  his  thought  by  advancing  a  new 
New  Theory  theory  of  the  death  of  Christ  as  a  satisfaction,  not  of  the  claims  of  the 
of  Atonement,  ^jgyj}^  l^^^  ^^  ^^  satisfaction  of  the  claims  of  God's  justice  for  sin.  Al- 
though we  do  not  trace  out  his  full  thought  in  the  Proslogium  we  can 
see  the  depth  and  clearness  of  his  thinking  in  this  new  theory  of  atone- 
ment. For,  in  order  to  understand  it  philosophically,  the  thinker  must 
make  clear  to  himself  the  logical  necessity  for  the  exclusion  of  all 
forms  of  finitude  or  dependent  being  from  the  thought  of  the  divine 
reason  who  knows  Himself  in  the  Logos.  To  think  an  imperfection  is 
to  annul  it;  hence  God's  thought  of  an  imperfect  being  annuls  it. 
This  logical  statement  corresponds  to  the  political  definition  of  the 
idea  of  justice. 

Justice  gives  to  a  being  its  dues;  it  completes  it  by  adding  to  it 
what  it  lacks.  Add  to  an  imperfect  being  what  it  lacks  and  you 
destroy  its  individuality.  This  is  justice  instead  of  grace.  Grace  bears 
with  the  imperfect  being  until  it  completes  itself  by  its  own  act  of 
self-determination.  But,  in  order  that  a  world  of  imperfect  beings, 
sinners,  may  have  this  field  of  probation,  a  perfect  being  must  bear 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  73 

their  imperfection.  The  divine  Logos  must  harbor  in  His  thought  all 
the  stages  of  genesis  or  becoming,  and  thereby  endowed  beings  in  a 
finite  world  with  reality  and  self-existence.  Thus  the  conception  of 
St.  Anselm  was  a  deep  and  true  insight. 

The  older  view  of  Christ's  atonement  as  a  ransom  paid  to  Satan  is 
not  so  irrational  as  it  seems,  if  we  divest  it  of  the  personification  which 
figures  the  negative  as  a  co-ordinate  person  with  God.  God  only  is 
absolute  person.  His  pure  not-me  is  chaos,  but  not  a  personal  devil. 
In  order  that  God's  grace  shall  have  the  highest  possible  manifesta- 
tion. He  turns  His  not-me  into  a  reflection  of  Himself  by  making  it  a 
series  of  ascending  stages  out  of  dependence  and  nonentity  into  inde- 
pendence and  personal  individuality.  But  the  process  of  reflection  by 
creation  in  time  and  space  involves  God's  tenderness  and  long  suffer- 
ing; it  involves  a  real  sacrifice  in  the  Divine  Being,  for  He  must  hold 
and  sustain  in  existence  by  His  creative  thought  the  various  stages  of 
organic  beings — plants  and  animals  are  mere  caricatures  of  the  divine 
— then  it  must  support  and  nourish  humanity  in  its  wickedness  and 
sin — a  deeper  alienation  than  even  that  of  minerals,  plants  and  animals, 
because  it  is  a  willful  alienation  of  a  higher  order  of  beings. 

Self-sacrificing  love  is,  therefore,  the  concept  of  the  atonement;  it 
is,  in  fact,  the  true  concept  of  the  divine  gift  of  being  of   finite  things; 
it  is  not  merely  religion,  it  is  philosophy  or  necessary  truth.     But  it  is 
very  important  so  to  conceive  nature  as  not  to  attach  it  to  the  idea  of 
God  by  them  in  Himself;  such  an  idea  is  pantheism.     Nature  does  not 
form  a  person  of  the  Trinity.     It  is  not  the  Logos,  as  supposed  by  the 
left  wing  of  the  Hegelians.     And  yet  on  the  other  hand  nature  is  not     Nature    not 
an  accident  in  God's  purposes  as  conceived  by  theologians,  who  react  Self-Existent, 
too  far  from  the  pantheistic  view.     Nature  is  eternal,  but  not  self-ex 
istent;  it  is  the  procession  of  the  Holy  Spirit  and  arises  in  the  double 
thought  of  the  First  Person  and  the  Logos,  or  the  timeless  generation 
which  is  logically  involved  in  the  fact  of  God's  consciousness  of  Him- 
self as  eternal  reason. 

The  thought  of  God  is  a  regressive  thought — it  is  an  ascent  from 
the  dependent  to  that  on  which  it  depends.  It  is  called  dialectical  by 
Plato  in  the  sixth  Book  of  the  Republic.  'The  Dialectic  Method," 
says  he,  "ascends  from  what  has  a  mere  contingent  or  hypothetic 
existence  to  the  first  principle  by  proving  the  insufficiency  of  all  except 
the  first  principle." 

This  is  the  second  order  of  knowing — the  discovery  of  the  onto- 
logical  presuppositions.  The  first  order  of  knowing  sees  things  and 
events  by  the  aid  of  the  senses,  the  second  order  of  knowing  sees  the 
first  cause.  The  first  order  of  knowing  attains  to  a  knowledge  of  the 
perishable,  the  second  order  attains  to  the  imperishable.  The  idea  of 
God  is,  as  Kant  has  explained,  the  supreme  directive  or  regulative  idea 
in  the  mind.  It  is,  moreover,  as  Plato  and  St.  Anselm  saw,  the  most 
certain  of  all  our  ideas,  the  light  in  all  our  seeing. 


Rt.  Rev.  Wm.  £.  McLaren,  Bishop  ot    Chicago 
(Member  General  Committee.) 


jy^oral  ^vidence  of  a  J^ivine  j^xistence, 

Paper  by  REV.  ALFRED  W.  MOMERIE,  of  London,  England. 


^\^^ 


HE  evidences  for  the  existence  of  God  may  be 
summed  up  under  two  heads.  First  of  all  there 
is  what  I  will  designate  the  rationality  of  the 
world.  Under  this  head,  of  course,  comes  the 
old  argument  from  design.  It  is  often  sup- 
posed that  the  argument  from  design  has  been 
exploded.  "Nowadays,"  says  Comte,  "the 
heavens  declare  no  other  glory  than  that  of 
Hipparchus,  Newton,  Kepler  and  the  rest  who 
have  found  out  the  laws  of  their  sequence. 
Our  power  of  foreseeing  phenomena  and  our 
power  of  controlling  them  destroy  the  belief 
that  they  are  governed  by  changeable  wills." 
Quite  so.  But  such  a  belief — the  belief,  viz., 
that  phenomena  were  governed  by  change- 
able wills — could  not  be  entertained  by  any 
philosophical  theist.  A  really  irregular  phenomenon,  as  Mr.  Fiske 
has  said,  would  be  a  manifestation  of  sheer  diabolism.  Philosophical 
theism — belief  in  a  being  deservedly  called  God — could  not  be  estab- 
lished until  after  the  uniformity  of  nature  had  been  discovered.  We 
must  cease  to  believe  in  many  changeable  wills  before  we  can  begin 
to  believe  in  one  that  is  unchangeable.  We  must  cease  to  believe  in 
a  finite  God,  outside  of  nature,  who  capriciously  interferes  with  her 
phenomena,  before  we  can  begin  to  believe  in  an  infinite  God,  immi- 
nent in  nature,  of  whom  mind  and  will  and  all  natural  phenomena  are 
the  various  but  never  varying  expressions.  Though  the  regularity  of 
nature  is  not  enough  by  itself  to  prove  the  existence  of  God,  the  irreg- 
ularity of  nature  would  be  amply  sufficient  to  disprove  it.  The 
uniformity  of  nature,  which,  by  a  curious  observation  of  the  logical 
faculties,  has  been  used  as  an  atheistic  argument,  is  actually  the  first 
step  in  the  proof  of  the  existence  of  God.  The  purposes  of  a  reason- 
able being,  just  in  proportion  to  his  reasonableness,  will  be  steadfast 
and  immovable.  And  in  God  there  is  no  change,  neither  shadow  of 
turning.     He  is  the  same  yesterday,  today  and  forever. 

75 


Basis  for  Be 
lief. 


Discovery  of 


76  THE  WORLD'S  CONGRESS  OE  RELIGIONS, 

There  is  another  scientific  doctrine,  viz.,  the  doctrine  of  evolution, 
which  is  often  supposed  to  be  incompatible  with  the  argument  from 
design.  But  it  seems  to  me  that  the  discovery  of  the  fact  of  evolution 
was  an  important  step  in  the  proof  of  the  divine  existence.  Evolution 
has  not  disproved  adaptation;  it  has  merely  disproved  one  particular 
kind  of  adaptation,  the  adaptation,  viz.,  of  a  human  artifice.  In  the 
time  of  Paley  God  was  regarded  as  a  great  Mechanician,  spelled  with 
a  capital  M,  it  is  true,  but  employing  means  and  methods  for  the 
accomplishment  of  His  purposes  more  or  less  similar  to  those  which 
would  be  used  by  a  human  workman.  It  was  believed  that  every 
species,  every  organism  and  every  part  of  every  organism  had  been 
individually  adapted  by  the  Creator  for  the  accomplishment  of  a  defi- 
nite end,  just  as  every  portion  of  a  watch  is  the  result  of  a  particular 
act  of  contrivance  on  the  part  of  the  watchmaker. 

A  different  and  far  higher  method  is  suggested  by  the  doctrine  of 
evolution,  a  doctrine  which  may  now  be  considered  as  practically 
Evolution  *a"n  demonstrated,  thanks  especially  to  the  light  which  has  been  shed  on  it 
^°^ite^^*  by  the  sciences  of  anatomy,  physiology,  geology,  paleontology  and 
embryology.  These  sciences  have  placed  the  blood  relationship  of 
species  beyond  a  doubt.  The  embryos  of  existing  animals  are  found 
again  and  again  to  bear  the  closest  resemblance  to  extinct  species, 
though  in  the  adult  form  the  resemblance  is  obscured.  Moreover,  we 
frequently  find  in  animals  rudimentary,  or  abortive,  organs,  which  are 
manifestly  not  adapted  to  any  end,  which  never  can  be  of  any  use,  and 
whose  presence  in  the  organism  is  sometimes  positively  injurious. 
There  are  snakes  that  have  rudimentary  legs — legs  which,  however 
interesting  to  the  anatomist,  are  useless  to  the  snake.  There  are  rudi- 
ments of  fingers  in  a  horse's  hoof  and  of  teeth  in  a  whale's  mouth,  and 
in  man  himself  there  is  the  vermiform  appendix.  It  is  manifest,  there- 
fore, that  any  particular  organ  in  one  species  is  merely  an  evolution 
from  a  somewhat  different  kind  of  organ  in  another.  It  is  manifest 
that  the  species  themselves  are  but  transmutations  of  one  or  a  few 
primordial  types,  and  that  they  have  been  created  not  by  paroxysm 
but  by  evolution.  The  Creator  saw  the  end  from  the  beginning.  He 
had  not  many  conflicting  purposes,  but  one  that  was  general  and  all- 
embracing.  Unity  and  continuity  of  design  serve  to  demonstrate  the 
wisdom  of  the  designer. 

The  supposition  that  nature  means  something  by  what  she  does 
has  not  infrequently  led  to  important  scientific  discoveries.  It  was  in 
this  way  that  Harvey  found  out  the  circulation  of  the  blood.  He  took 
notice  of  the  valves  in  the  veins  in  many  parts  of  the  body,  so  placed 
as  to  give  free  passage  to  the  blood  toward  the  heart,  but  opposing 
its  passage  in  the  contrary  direction.  Then  he  bethought  himself,  to 
use  his  own  words,  "that  such  a  provident  cause  as  nature  had  not 
placed  so  many  valves  without  a  design,  and  the  design  which  seemed 
most  probable  was  that  the  blood,  instead  of  being  sent  by  these  veins 
to  the  limbs,  should  go  first  through  the  arteries,  should  return  through 
other  veins  whose  valves  did  not  oppose  its  course."   Thus,  apart  from 


i 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


77 


the  supposition  of  purpose,  the  greatest  discovery  in  physiological 
science  might  not  have  been  made.  And  the  curious  thing  is — a  cir- 
cumstance to  which  I  would  particularly  direct  your  attention — the 
word  purpose  is  constantly  employed  even  by  those  who  are  most 
strenuous  in  denying  th^  reality  of  the  fact.  The  supposition  of  pur- 
pose is  used  as  a  working  hypothesis  by  the  most  extreme  materialists. 
The  recognition  of  an  imminent  purpose  in  our  conception  of  nature 
can  be  so  little  dispensed  with  that  we  find  it  admitted  even  by  Vogt. 
Haeckel,  in  the  very  book  in  which  he  says  that  "the  much  talked-of 
purpose  in  nature  has  no  existence,"  defines  an  organic  body  as  "one 
in  which  the  various  parts  work  together  for  the  purpose  of  producing 
the  phenomenon  of  life."  And  Hartmann,  according  to  whom  the 
universe  is  the  outcome  of  unconsciousness,  speaks  of  "the  wisdom  of 
the  unconscious,"  of  "the  mechanical  contrivances  which  it  employs," 
of  "the  direct  activity  in  bringing  about  complete  adaptation  to  the 
peculiar  nature  of  the  case,"  of  "its  incursions  into  the  human  brain 
which  determine  the  course  of  history  in  all  departments  of  civiliza- 
tion in  the  direction  of  the  goal  intended  by  the  unconscious."  Pur- 
pose, then,  has  not  been  eliminated  from  the  universe  by  the  discover^ 
ies  of  physical  science.  These  discoveries  have  but  intensified  and 
elevated  our  path. 

And  there  is  yet  something  else  to  be  urged  in  favor  of  the  argu- 
ment from  design.  If  the  world  is  not  due  to  purpose  it  must  be  the 
result  of  chance.  This  alternative  cannot  be  avoided  by  asserting  that 
the  world  is  the  outcome  of  law;  since  law  itself  must  be  accounted  for 
in  one  or  other  of  these  alternative  ways.  A  law  of  nature  explains 
nothing.  It  is  merely  a  summary  of  the  facts  to  be  explained; 
merely  a  statement  of  the  way  in  which  things  happen,  e.  g.,  the  law 
of  gravitation  in  the  fact  that  all  material  bodies  attract  one  another 
with  a  force  varying  directly  as  their  mass  and  inversely  as  the 
squares  of  their  distances.  Now,  the  fact  that  bodies  attract  one 
another  in  this  way  cannot  be  explained  by  the  law,  for  the  law  is 
nothing  but  the  precise  expression  of  the  fact.  To  say  that  the  gravi- 
tation of  matter  is  accounted  for  by  the  law  of  gravitation  is  merely  to 
say  that  matter  gravitates  because  it  gravitates.  And  so  of  the  other 
laws  of  nature.  Taken  together  they  are  simply  the  expression,  in  a 
set  of  convenient  formulae,  of  all  the  facts  of  our  experience.  The 
-  laws  of  nature  are  the  facts  of  nature  summarized.  To  say,  then,  that 
nature  is  explained  by  law  is  to  say  that  the  facts  are  explained  by 
themselves.  The  question  remains,  Why  are  the  facts  what  they  are? 
And  to  this  question  we  can  only  answer,  Either  through  purpose  or 
by  chance. 

In  favor  of  the  latter  hypothesis  it  may  be  urged  that  the  appear- 
ance of  purpose  in  nature  could  have  been  produced  by  chance.  Ar- 
rangements which  look  intentional  may  sometimes  be  purely  accidental. 
Something  was  bound  to  come  of  the  play  of  the  primeval  atoms. 
Why  not  the  particular  world  in  which  we  find  ourselves? 

Why  not?     For  this  reason:     It  is  only  within  narrow  bounds  that 


Recognition 
of  a  Purpose. 


A  Law  of  Na- 
ture Explains 
Nothing. 


78 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


An  Infinites- 
imal Fraction 
in  a  Universe. 


Evidences  of 
Purpose. 


Other     Evi 
dences  of  a 

Supreme 
Intelligence. 


seemingly  purposeful  arrangements  are  accidentally  produced.  And, 
therefore,  as  the  signs  of  purpose  increase  the  presumption  in  favor  of 
their  accidental  origin  diminishes.  It  is  the  most  curious  phenomenon 
in  the  history  of  thought  that  the  philosophers  who  delight  in  calling 
themselves  experienced  should  have  countenanced  the  theory  of  the 
accidental  origin  of  the  world,  a  theory  with  which  our  experience,  as 
far.  as  it  goes,  is  completely  out  of  harmony.  When  only  eleven 
planets  were  known  De  Morgan  showed  that  the  odds  against  their 
moving  in  one  direction  around  the  sun  with  a  slight  inclination  of  the 
planes  of  their  orbits — had  chance  determined  the  movement — would 
have  Seen  twenty  billions  to  one.  And  this  movement  of  the  planets 
is  but  a  single  item,  a  tiny  detail,  an  infinitesimal  fraction  in  a  universe 
which,  notwithstanding  all  arguments  to  the  contrary,  still  appears  to 
be  pervaded  through  and  through  with  purpose.  Let  every  human 
being  now  alive  upon  the  earth  spend  the  rest  of  his  days  and  nights 
writing  down  arithmetical  figures;  let  the  enormous  numbers  which 
these  figures  would  represent — each  number  forming  a  library  in  itself 
— be  all  added  together;  let  this  result  be  squared,  cubed,  multiplied  by 
itself  ten  thousand  times,  and  the  final  product  would  fall  short  of  ex- 
pressing the  probabilities  of  the  world  having  been  evolved  by  chance. 

But  over  and  above  the  signs  of  purpose  in  the  world  there  are 
other  evidences  which  bear  witness  to  its  rationality,  to  its  ultimate 
dependence  upon  mind.  We  can  often  detect  thought  even  when  we 
fail  to  detect  purpose.  ''  Science,"  says  Lange",  "starts  from  the  prin- 
ciple of  the  intelligibleness  of  nature."  To  interpret  is  to  explain, 
and  nothing  can  be  explained  that  is  not  in  itself  rational.  Reason 
can  only  grasp  what  is  reasonable.  You  cannot  explain  the  conduct 
of  a  fool.  You  cannot  interpret  the  actions  of  a  lunatic.  They  are 
contradictory,  meaningless,  unintelligible.  Similarly,  if  nature  were  an 
irrational  system  there  would  be  no  possibility  of  knowledge.  The 
interpretation  of  nature  consists  in  making  our  own  the  thoughts 
which  nature  implies.  Scientific  hypothesis  consists  ^n  guessing  at 
these  thoughts;  scientific  verification  in  proving  that  we  have  guessed 
aright.'  "  O,  God,"  says  Kepler,  when  he  discovered  the  laws  of  plan- 
etary motion,  "O,  God,  I  think  again  Thy  thoughts  after  Thee,"  There 
could  be  no  course  of  nature,  no  law  of  sequence,  no  possibility  of 
scientific  predictions,  in  a  senseless  play  of  atoms.  But,  as  it  is,  we 
knov/  exactly  how  the  forces  of  nature  act  and  how  they  will  continue 
to  act.  We  can  express  their  mode  of  working  in  the  most  precise 
mathematical  formulae.  Every  fresh  discovery  in  science  reveals  anew 
the  order,  the  law,  the  system;  in  a  word,  the  reason  which  underlies 
material  phenomena.  And  reason  is  the  outcome  of  mind.  It  is  mind 
in  action. 

Nor  is  it  only  within  the  realm  of  science  that  we  can  detect  traces 
of  a  supreme  intelligence.  Kant  and  Hegel  have  shown  that  the 
whole  of  our  conscious  experience  implies  the  existence  of  a  mind 
other  than  but  similar  to  our  own.  For  students  of  philosophy  it  is 
needless  to  explain  this;  for  others  it  would  be  impossible  within  the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


79 


short  time  at  my  disposal.  Suffice  it  to  say,  it  has  been  proved  that 
what  we  call  knowledge  is  due  subjectively  to  the  constructive  activity 
of  our  own  individual  minds,  and  objectively  to  the  constructive 
activity  of  another  mind  which  is  omnipresent  and  eternal.  In  other 
words,  it  has  been  proved  that  our  limited  consciousness  implies  the 
existence  of  a  consciousness  that  is  unlimited,  that  the  common  every- 
day experience  of  each  one  of  us  necessitates  the  increasing  activity 
of  an  infinite  thinker. 

The  world,  then,  is  essentially  rational.  But  if  that  were  all  we 
could  say  we  should  be  very  far  from  having  proved  the  existence  of 
God.  A  question  still  remains  for  us  to  answer:  Is  the  infinite 
thinker  good?  I  pass  on,  therefore,  to  speak  briefly  on  the  second 
part  of  my  subject,  viz.,  the  progressiveness  of  the  world.  The  last, 
the  most  comprehensive,  the  most  certain  word  of  science  is  evolution. 
And  it  is  the  most  hopeful  word  I  know.  For  when  we  contemplate 
the  suffering  and  disaster  around  us,  we  are  sometimes  tempted  to 
think  that  the  Great  Contriver  is  indifferent  to  human  welfare.  But 
evolution,  which  is  only  another  form  for  continuous  miprovement, 
inspires  us  with  confidence.  It  suggests,  indeed,  that  the  Creator  is 
not  omnipotent,  in  the  vulgar  sense  of  being  able  to  do  impossibilities; 
but  it  also  suggests  that  the  difficulties  of  creation  are  being  surely 
though  slowly  overcome. 

Now,  it  may  be  asked,  How  could  there  be  difficulties  for  God? 
How  could  the  infinite  be  limited  or  restrained  ?  Let  us  see.  We  are  too 
apt  to  look  upon  restraint  as  essentially  an  evil;  to  regard  it  as  a  sign 
of  weakness.  Thisis  the  greatest  mistake.  Restraint  may  be  an  evidence 
of  power,  of  superiority,  of  perfection.  Why  is  poetry  so  much  more 
beautiful  than  prose?  Because  of  the  restraints  of  conscience.  Many 
things  are  possible  for  a  prose  writer  which  are  impossible  for  a  poet; 
many  things  are  possible  for  a  villain  which  are  impossible  for  a  man 
of  honor;  many  things  are  possible  for  a  devil  which  are  impossible 
for  a  God.  The  fact  is,  infinite  wisdom  and  goodness  involve  nothing 
less  than  infinite  restraint.  When  we  say  that  God  cannot  do  wrong 
we  Virtually  admit  that  He  is  under  a  moral  obligation  or  necessity, 
and  reflection  will  show  that  there  is  another  kind  of  necessity,  viz., 
mathematical,  by  which  even  the  infinite  is  bound. 

Do  you  suppose  that  the  Deity  could  make  a  square  wath  only 
three  sides  or  a  line  with  only  one  end?  Admitting,  for  the  sake  of 
argument,  that  theoretically  He  had  the  power,  do  you  suppose  that 
under  any  conceivable  circumstances  He  would  use  it?  Surely  not. 
It  would  be  prostitution.  It  would  be  the  employment  of  an  infinite 
power  for  the  production  of  what  was  essentially  irrational  and  absurd. 
It  would  be  the  same  kind  of  folly  as  if  some  one  who  was  capable  of 
writing  a  sensible  book  were  deliberately  to  produce  a  volume  with  the 
words  so  arranged  as  to  convey  no  earthly  meaning.  The  same  kind 
of  folly  but  far  more  culpable,  for  the  guilt  of  foolishness  increases  in 
proportion  to  the  capacity  for  wisdom.  A  being,  therefore,  who 
attempted  to  reverse  the  truth  of  mathematics  would  not  be  divine. 
To  mathematical  necessity  Deity  itself  must  yield. 


Progressive- 
ness of  the 
World. 


Infinite 
straint. 


Re- 


Mathematical 
Necessity. 


80  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

Similarly  in  the  physical  sphere  there  must  be  restraints  equally 
necessary  and  equally  unalterable,  viz.,  it  may  be  safely  and  reverently 
affirmed  that  God  could  not  have  created  a  painless  world.  The  Deity 
must  have  been  constrained  by  His  goodness  to  create  the  best  world 
possible,  and  a  world  without  suffering  would  have  been  not  better,  but 
strainf^Necet  worse  than  our  own.  For  consider,  sometimes  pain  is  needed  as  a 
sary.  warning  to  preserve  US  from  greater  pain;   to  keep  us  from  destruc- 

tion. If  pain  had  not  been  attached  to  injurious  actions  and  habits,  all 
sentient  beings  would  long  ago  have  passed  out  of  existence.  Sup- 
pose, e.  g.,  that  fire  did  not  cause  pain,  we  might  easily  be  burnt  to 
death  before  we  knew  we  were  in  danger.  Suppose  the  loss  of  health 
were  not  attended  with  discomfort,  we  should  lack  the  strongest  mo- 
tive for  preserving  it.  And  the  same  is  true  of  the  pangs  of  remorse 
which  follow  what  we  call  sin.  Further,  pain  is  necessary  for  the 
development  of  character,  especially  in  its  higher  phases.  In  some 
way  or  other,  though,  we  cannot  tell  exactly  how,  pain  acts  as  an  intel- 
lectual and  spiritual  stimulus.  The  world's  greatest  teachers,  Dante, 
Shakespeare,  Darwin,  etc.,  have  been  men  who  suffered  much.  Suffer- 
ing, moreover,  develops  in  us  pity,  mercy,  and  the  spirit  of  self-sacri- 
fice; it  develops  in  us  self-respect,  self-reliance  and  all  that  is  implied 
in  the  expression,  strength  of  character.  In  no  other  way  could  such 
a  character  be  conceivably  acquired.  It  could  not  have  been  bestowed 
upon  us  by  a  creative  fiat;  it  is  essentially  the  result  of  personal  con- 
flict. Even  Christ  became  perfect  through  suffering.  And  there  is 
also  a  further  necessity  for  pain  arising  from  the  reign  of  law. 

There  is,  no  doubt,  something  awesome  in  the  thought  of  the  abso- 
lute inviolability  of  law;  in  the  thought  that  nature  goes  on  her  way 
quite  regardless  of  your  wishes  or  mine.  She  is  so  strong  and  so  indif- 
ferent! The  reign  of  law  often  entails  on  individuals  the  direst  suffer- 
ing. But  if  the  Deity  interfered  with  it  He  would  at  once  convert  the 
The  Reign  of  ^i^iverse  into  chaos.  The  first  requisite  for  a  rational  life  is  the  certain 
Law.  knowledge  that  the  same  effects  will  always  follow  from  the  same 

cause;  that  they  will  never  be  miraculously  averted;  that  they  will 
never  be  miraculously  produced.  It  seems  hard — it  is  hard — that  a 
mother  should  lose  her  darling  child  by  accident  or  disease,  that 
she  cannot  by  any  agony  of-  prayer  recall  the  child  to  life.  But 
it  would  be  harder  for  the  world  if  she  could.  The  child  has 
.  died  through  a  violation  of  some  of  nature's  laws,  and  if  such  viola- 
tion were  unattended  with  death  men  would  lose  the  great  induce- 
ment to  discover  and  obey  them.  It  seems  hard — it  is  hard — that  the 
man  who  has  taken  poison  by  accident  dies,  as  surely  as  if  he  had  taken 
it  on  purpose.  But  it  would  be  harder  for  the  world  if  he  did  not.  If 
one  act  of  carelessness  were  ever  overlooked,  the  race  would  cease  to 
feel  the  necessity  for  care.  It  seems  hard — it  is  hard — that  children 
are  made  to  suffer  for  their  father's  crimes.  But  it  would  be  harder 
for  the  world  if  they  were  not.  If  the  penalties  of  wrong  doing  were 
averted  from  the  children,  the  fathers  would  lose  the  best  incentive  to 
do  right.     Vicarious  suffering  has  a  great  part  to  play  in  the  moral 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


81 


development  of  the  world.  Each  individual  is  apt  to  think  that  an 
exception  might  be  made  in  his  favor.  But  of  course  that  could  not 
be.  If  the  laws  of  nature  were  broken  for  one  person,  justice  would 
require  that  they  should  be  broken  for  thousands,  for  all.  And  if  only 
one  of  nature's  laws  could  be  proved  to  have  been  only  once  violated, 
our  faith  in  law  would  be  at  an  end;  we  should  feel  that  we  were  liv- 
ing in  a  disorderly  universe;  we  should  lose  the  sense  of  the  para- 
mount importance  of  conduct;  we  should  know  that  we  were  the  sport 
of  chance. 

Pain,  therefore,  was  an  unavoidable  necessity  in  the  creation  of  Tendency To- 
the  best  of  all  possible  worlds.  But,  however  many  and  however  great  waM  Right- 
were  the  difficulties  in  the  Creator's  path,  the  fact  of  evolution  makes 
it  certain  that  they  are  being  gradually  overcome.  And  among  all  the 
changes  that  have  marked  its  progress,  none  is  so  palpable,  so  remark- 
able, so  persistent  as  the  development  of  goodness.  Evolution  "makes 
for  righteousness."     That  which  seems  to  be  its  end  varies. 

The  truth  is  constantly  becoming  more  apparent  that  on  the  whole 
and  in  the  long-run  it  is  not  well  with  the  wicked;  that  sooner  or  later, 
both  in  the  'lives  of  individuals  and  of  nations,  good  triumphs  over 
evil.  And  this  tendency  toward  righteousness,  by  which  we  find  our- 
selves encompassed,  meets  with  a  ready,  an  ever  readier  response  in 
our  own  hearts.  We  cannot  help  respecting  goodness,  and  we  have 
inextinguishable  longings  for  its  personal  attainment.  Notwithstand- 
ing "sore  lets  and  hindrances,"  notwithstanding  the  fiercest  tempta- 
tions, notwithstanding  the  most  disastrous  failures,  these  yearnings 
continually  reassert  themselves  with  ever  increasing  force.  We  feel, 
we  know  that  we  shall  always  be  dissatisfied  and  unhappy  until  the 
tendency  within  us  is  brought  into  perfect  unison  with  the  tendency 
without  us,  until  we  also  make  for  righteousness  steadily,  unremit- 
tingly and  with  our  whole  heart.  What  is  this  disquietude,  what  are 
these  yearnings  but  the  spirit  of  the  universe  in  communion  with  our 
spirits,  inspiring  us,  impelling  us,  all  but  forcing  us  to  become  co- 
workers with  itself. 

To  sum  up  in  one  sentence — all  knowledge,  whether  practical  or 
scientific,  nay,  the  commonest  experience  of  everyday  life,  implies  the 
existence  of  a  mind  which  is  omnipresent  and  eternal,  while  the  tend-  Development 
ency  toward  righteousness,  which  is  so  unmistakably  manifest  in  the 
course  of  history,  together  with  the  response  which  this  tendency 
awakens  in  our  own  hearts,  combine  to  prove  that  the  infinite  thinker 
is  just  and  kind  and  good.  It  must  be  because  he  is  always  with  us 
that  we  sometimes  imagine  that  he  is  nowhere  to  be  found. 


of  Goodness. 


"Oh,  where  is  the  sea?"  the  fishes  cried 
As  they  swam  the  crystal  clearness  through; 

"We've  heard  from  of  old  of  the  ocean's  tide 
And  we  long  to  look  on  the  waters  blue. 

The  wise  ones  speak  of  an  infinite  sea; 
Oh,  who  can  tell  us  if  such  there  \>^X' 


83  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


The  lark  flew  up  in  the  morning  bright 
And  sang  and  balanced  on  sunny  wings, 

And  this  was  its  song:  "I  see  the  light; 
I  look  on  a  world  of  beautiful  things; 

And  flying  and  singing  everywhere 
In  vain  have  I  sought  to  find  the  air." 


^he  /argument  for   Immortality. 

Paper  by  REV.  PHILIP  S.  MOXOM,  of  the  University  of  Chicago. 


Life    of   the 
Human  Spirit. 


is  impossible,  of  course,  within  the  limits  pf 
this  brief  paper  even  to  state  the  entire  argu- 
ment for  the  immortality  of  man.     The  most 
that  I  can  hope  to  do  is  to  indicate  those  main 
lines  of  reasoning  which  appeal  to  the  average 
intelligent  mind  as  confirmatory  of  a  belief  in 
immortality  already  existent.     Three  or  four 
considerations  should  be  noticed  at  the  outset: 
First,  it  is  doubtful  if  any  reasoning  on  this 
subject  would  be  intelligible  to  man  if  he  did 
not  have  precedently  at  least  a  capacity  for 
immortality.     However  we  may  define  it,  there 
ll^     is  that  in  man's  nature  which  makes  him  sus- 
^       ceptible  to  the  tremendous  idea  of  everlasting 
existence. 

Here  sits  he,  shaping  wings  to  fly; 
His  heart  forebodes  a  mystery; 
He  names  the  name  Eternity! 

It  would  seem  that  only  a  deathless  being,  in  the  midst  of  a  world 
in  which  all  forms  of  life  perceptible  by  his  senses  are  born  and  die  in 
endless  procession,  could  think  of  himself  as  capable  of  surviving  this 
universal  order.  The  capacity  to  raise  and  discuss  the  question  of 
immortality  has,  therefore,  implications  that  radically  separate  man 
from  all  the  creatures  about  him.  Just  as  he  could  not  think  of  virtue 
without  a  capacity  for  virtue,  so  he  could  not  think  of  immortality 
without  at  least  a  capacity  for  that  of  which  he  thinks. 

A  second  preliminary  consideration  is  that  immortality  is  insep- 
arably bound  up  with  theism.  Theism  makes  immortality  rational; 
atheism  makes  it  incredible,  if  not  unthinkable.  The  highest  form  of 
the  belief  in  immortality  inevitably  roots  itself  in  and  is  part  of  the 
soul's  belief  in  God. 

A  third  consideration  is  that  a  scientific  proof  of  immortality  is,  at 
present,  impossible  in  the  ordinary  sense  of  the  phrase  "scientific 
proof."  The  life  of  the  human  spirit  is  a  transcendent  fact.  It  cannot 
be  co-ordinated  with  the  phenomena  of  nature  on  which  the  scientific 
mind  is  turned.     Even  the  miracle  of  a  physical  resurrection,  while  it 

84 


Rev.   Philip  S.  Moxom,  D.  D.,  Boston. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


87 


would  be  demonstration  of  revival  from  death,  would  not  prove  immor- 
tality; for  it  would  be  a  transaction  quite  as  much  on  the  plane  of  the 
material  as  revival  from  a  swoon,  and,  as  death  supervened  once,  it 
might  supervene  again. 

Demonstration  of  immortality  lies  solely  in  the  sphere  of  personal 
experience.  The  man  who,  from  blindness,  attains  sight,  has  demon- 
stration of  the  reality  of  vision;  but  even  he  could  not  demonstrate 
that  reality  to  blind  men.  So  only  the  soul  that  has  entered  upon 
immortality  has  demonstration  of  that  supreme  reality,  and  "though 
one  should  rise  from  the  dead,"  yet  would  he  be  incapable  of  demon- 
strating immortality  to  mortal  man.  It  is  both  interesting  and 
immensely  suggestive  that  while  St.  Paul  evidently  argues  immortality 
from  the  attested  resurrection  of  Jesus,  Jesus  Himself  uttered  no  word 
basing  the  doctrine  of  immortality  on  the  mere  fact  of  His  return  from 
death  in  the  sphere  of  sense  perception.  True,  He  said  to  His  disciples, 
'Because  I  live  ye  shall  live  also;"  but  that  was  an  affirmation  entirely 
apart  from  the  implications  of  physical  resurrection. 

None  of  the  highest,  the  essentially  spiritual,  facts  of  man's 
knowledge  and  experience  fall  within  the  scope  of  what  is  known  as 
scientific  proof.  God,  the  soul,  truth,  love,  righteousness,  repentance, 
faith,  beauty,  the  good — all  these  are  unapproachable  by  scientific 
tests;  yet  these  and  not  salts  and  acids  and  laws  of  cohesion  and 
chemical  affinity  and  gravitation,  are  the  supreme  realities  of  man's 
life  even  in  this  world  of  matter  and  force.  When  one  demands 
scientific  proof  of  immortality,  then  it  is  as  if  he  demanded  the  linear 
measurement  of  a  principle,  or  the  troy  weight  of  an  emotion,  or  the 
color  of  an  affection,  or  as  if  he  should  insist  upon  finding  the  human 
soul  with  his  scalpel  or  microscope. 

A  fourth  consideration  is  that  immortality  is .  inseparable  from 
personality.  The  whole  significance  of  man's  existence  lies  ultimately 
in  its  discreetness — in  the  evolution  and  persistence  of  the  self- 
conscious  ego.  Men  cheat  themselves  with  phrases  who  talk  about 
the  re-absorption  of  the  finite  soul  in  the  infinite  soul.  The  finite  and 
the  infinite  co-exist  in  this  world;  that  of  itself  is  proof  that  they  may 
co-exist  in  the  next  world  and  forever.  The  absorption  of  the  con- 
scious finite  into  the  infinite  is  unthinkable  save  as  the  annihilation  of 
the  finite. 

With  the  semblance  of  deeply  religious  self-abnegation,  this  idea 
of  human  destiny  mocks  the  heart  and  hope  of  man  by  eternally  frus- 
trating the  supreme  end  of  aspiritual  creation.  The  treasures  of  life — 
of  its  struggle  and  passion  and  pain— are  inseparable  from  personality 
— the  unfolding  and  perfecting  being  ir  whom  the  continuity  of 
experience  conserves  the  results  of  all  th  divine  education  of  man; 
the  perfected  individual  fulfilling  himself  in  the  perfected  society,  the 
ever  unfolding  kingdom  of  God.  The  loss  of  personality  is,  for  man, 
the  loss  of  being.  Extinction  is  remediless  waste.  In  nature  there  is 
no  waste.  Individuals  perish,  but  the  type  remains  in  ever  recurring 
forms  that  but  repeat  the  antecedent  forms  by  absorbing  their  disor- 


Demonstra- 
tion  of  Immor- 
tality. 


L088  of  Per 
sonality. 


SB  THE   WORLD'S  CONGRESS  OF  RELIGIOMS. 

ganized  substance.  There  is  succession  and  there  is  economy,  but  no 
advance.  In  man,  because  he  is  a  spiritual  personality,  there  is  the 
possibility  and  the  realization  of  endless  progress,  not  the  mere  recur- 
rence of  types  nourished  on  the  decay  of  preceding  types. 

The  loss  of  personality  is  utter  loss  of  life,  and  such  self-abnega- 
tion as  the  poet  contemplates,  were  it  possible,  would  be  suicide  and 
the  lapse  of  human  life  into  absolute,  hopeless  failure.  The  plea  that 
the  desire  for  "personal  immortality"  (as  if  there  were  or  could  bean 
impersonal  immortality)  is  selfish,  is  at  once  specious  and  false.  The 
greatest  service  which  we  can  render  to  our  kind,  present  or  future,  is 
by  and  through  the  fullness  and  strength  and  sweetness  of  personality 
to  which  we  attain.  To  covet  this  is  the  supreme  passion  of  unselfish- 
ness. "  One  sows  and  another  reaps,"  said  Jesus,  but  "  that  both  he 
that  sows  and  he  that  reaps  may  rejoice  together  " 

The  argument  for  immortality  presents  as  its  first,  if  not  its 
weightiest  consideration,  the  fact  that  the  belief  in  the  survival  of  the 
soul  after  death  is  well  nigh  universal.  Practically,  it  is  co-extensive 
and  co-etaneous  with  the  human  race.  In  this  respect  it  is  like  the 
belief  in  God.  Within  the  bounds  of  our  knowledge  there  is  no  people 
nor  even  a  considerable  tribe  entirely  destitute  of  some  idea  of  God. 
Quatrefages  and  other  anthropologists  make  this  affirmation.  In  the 
case  of  rare  apparent  exceptions  it  is  safe  to  assume  that  these  are  due 
to  a  lack  of  adequate  and  accurate  knowledge  on  the  part  of  inves- 
tigators. So  intimately  are  these  two  ideas  related — the  idea  of  God 
and  the  idea  of  the  perdurable  soul — that  it  is  not  surprising  to  find 
them  held  co-extensively  by  mankind. 

Immortality  is  not  merely  an  idea  to  which  man  in  his  progress 
upward  from  the  brute  has  attained,  it  is  also  and  increasingly  a  desire. 
Thou  madest  man,  he  knows  not  why, 
He  thinks  he  was  not  made  to  die. 

There  is  in  humanity  an  instinctive  revolt  against  death.     This  is 

far  more  than  our  natural  recoil  from  the  pain  of  physical  dissolution. 

Jferolt  Against  Indeed  the  fear  of  death  is  in  part  due  to  the  still  imperfect  discrim- 

®^^  •         ination  in  the  minds  of  most  men  between  the  fact  of  mere  physical 

death  and  the  complete  extinction  of  being.     Death  is  the   palpable 

contradiction  of  life.     Man 

Thinks  he  was  not  made  to  die 
And  instinctively  revolts  from    the    threatened    termination    of    his 
existence. 

The  belief  in  immortality  and  the  aspiration  for  immortality,  not- 
withstanding apparent  exceptions  which  a  particular  time,  when 
special  moods  are  dominant,  seems  to  present,  grow  stronger  with  the 
growth  of  men,  and  they  are  strongest  in  the  best.  The  wisest,  the 
most  spiritual,  may  be  the  least  dogmatic,  but  they  hold  the  finest  and 
the  most  efficacious  faith  in  the  persistence  of  the  human  spirit 
through  and  beyond  the  death  of  the  body.  We  are  dealing  here 
with  a  broad  and  multiform  fact  of  experience  and  observation.  Man 
does  believe  that 

He  was  not  made  to  die. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  8d 

And  that  belief,  allying  with  itself  the  most  of  the  faiths  and  hopes 
and  purposes  that  make  life  worth  living,  becomes  a  reasonable 
evidence  that  the  belief  is  a  result  and  reflex  of  the  possession  of 
immortality. 

Moreover,  the  universality  and  strength  of  the  desire  suggests  its 
fulfillment.  There  is  prophecy  in  pure  and  elemental  human  desire  if 
we  believe  in  God.  The  principle  of  correlation  in  natural,  gains  in 
significance  as  it  is  carried  up  into  the  spiritual  realm.  The  adoption 
of  supply  to  need  in  the  whole  realm  of  creature  life  surely  does  not 
cease  the  moment  we  rise  above  the  level  of  sense. 

It  is  a  fair  inference  that  if  man  has  an  appetite  and  a  need  for  an 
existence  beyond  the  material  life  which  he  shares  with  plant  and  ani-  aNeeS^^^^'^' 
mal,  there  is  provision  for  that  need  in  the  divine  ordering  of  the  uni- 
verse. 

In  the  experience  of  men  we  see  instinct  growing  into  idea,  and 
idea  ripening  into  conviction,  and  conviction  shaping  not  only  philos- 
ophy but  the  entire  conduct  of  life.  That  conviction  gives  steadiness 
to  the  thinker,  patience  to  the  sufferer  and  energy  and  inspiration  to 
the  toiler,  for  it  makes  life  intelligible  when  otherwise  it  would  sink  in 
confusion  and  defeat. 

"For  my  own  part,"  says  John  Fiske,  *T  believe  in  the  immortality 
of  the  soul,  not  in  the  sense  in  which  I  accept  the  demonstrable  truths 
of  science,  but  as  a  supreme  act  of  faith  in  the  reasonableness  of  God's 
work."  Man  is  God's  creature,  the  evolution  of  His  thought  and  the 
product  of  His  love,  and  his  instinctive  belief  that  "life  is  life  forever 
more"  is  but  his  "faith  in  the  reasonableness  of  God's  work." 

The  denial  of  immortality  is  always  an  artificial  product;  it  is  not 
a  natural  stage  in  the  progress  of  thought,  but  the  corollary  of  the 
philosophy  which  regards  humanity  not  as  an  end,  but  as  "a  local  inci- 
dent in  an  endless  and  aimless  series  of  cosmical  changes."  s 

An  argument  for  immortality  is  grounded  in  the  nature  of  the 
human  mind,  that  is,  in  the  nature  of  man  as  an  intelligent  being.  I 
cannot  pause  here  to  consider  the  materialistic  conception  of  mind 
which  excludes  the  possibility  of  life  after  the  organism  has  perished, 
because  it  identifies  mind  with  organism.  It  will  suffice  to  quote  these 
trenchant  sentences  from  Fiske: 

"The  only  thing  which  cerebral  physiology  tells  us,  when  studied 
with  the  aid  of  molecular  physics,  is  against  the  materialist,  so  far  as 
it  goes.  It  tells  us  that,  during  the  present  life,  although  thought  and 
feeling  are  always  manifested  in  connection  with  a  peculiar  form  of 
matter,  yet  by  no  possibility  can  thought  and  feeling  be  in  any  sense 
the  products  of  matter.  Nothing  could  be  more  grossly  unscientific 
than  the  famous  remark  of  Cabanis,  that  the  brain  secretes  thought  as 
the  liver  secretes  bile.  It  is  not  even  correct  to  say  that  thought  goes 
on  in  the  brain.  What  goes  on  in  the  brain  is  an  amazingly  complex 
series  of  molecular  movements  with  which  thought  and  feeling  are  in 
some  unknown  way  correlated,  not  as  effects  or  as  causes,  but  as  con- 
comitants.   *    *    *    The    materialistic    assumption     *     *    *     that 


90  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  life  of  the  soul  accordingly  ends  with  the  life  of  the  body,  is  pet- 
haps  the  most  colossal  instance  of  baseless  assumption  that  is  known 
to  the  history  of  philosophy." 

An  argument  for  immortality,  to  many  the  strongest  argument  of 
all,  is  that  which  is  drawn  from  revelation.     Naturally  this  argument 
Drawn  from    appeals  chiefly  to  those  whose  minds  have  been  nourished  on  the 
Revelation.        Scriptures  of  the  Old  and  New  Testaments.     The  implications  of  the 
most  spiritual  utterances  of  the  Hebrew  prophets  and  psalmists  are 
on  the  side  of  man's  immortality.     The  teachings  of  the   New  Testa- 
ment are  surcharged  with  the  idea  and  the  atmosphere  of  immortality 
Whoever  accepts  these  needs  no  other  argument      To  expound  them 
here  in  detail  is  unnecessary,  even  were  there  time.     But  revelation  is 
broader  than  the  Bible,  for  it  is  the  communication  of  spiritual  truth 
to  man  by  the  immediate  action  of  the  divine  spirit,  and  that  is  not 
limited    even   to   the   great   and   incomparable   writings   of   Hebrew 
prophet  and   Christian   seen     But   were   we  confined  to  the   sacred 
scriptures  we  should  have  ample  ground  and  reason  for  the  faith 
That  those  we  call  the  dead 
Are  breathers  of  an  ampler  day. 

Whatever  the  Scriptures  contain  with  respect  to  the  triumph  of 
the  soul  over  death  reaches  highest  expression  in  the  character  and 
teachings  of  Jesus.  Nowhere  does  Jesus  explicitly  affirm  the  abstract 
truth  of  man's  immortality,  but  it  is  the  ever-present  assumption  that 
is  absolutely  necessary  to  the  intelligibility  of  His  doctrines  and  His 
life  and  death.  Many  are  His  sayings  which  imply  the  deathlessness 
of  the  human  spirit.  Many  and  strong  are  His  affirmations  of  life 
eternal.  But  more  impressive  even  than  His  words  are  His  constant 
air  and  temper. 

He  speaks  out  of  a  consciousness  of  indwelling  life  to  which  death, 
sav^  as  an  incident  in  physical  experience,  is  absolutely  foreign.  The 
three  words  that  are  dominantly  expressive  of  that  consciousness  are 
"light,"  "life"  and  "God."  So  domesticated  is  He  in  the  sphere  of 
eternal  moral  being  that  we  feel  no  shock  when  He  speaks  of  Himself 
as  "The  Son  of  man  who  is  in  Heaven."  The  consciousness  of  Jesus, 
as  revealed  in  His  speech,  approaches  as  near  to  a  demonstration  of 
immortality  as  is  possible  to  souls  that  have  not  passed  through  the 
gate  of  death.  In  His  last  hours  before  the  betrayal,  fully  aware  of 
what  awaited  Him,  with  the  seriousness  that  imminent  death  must  ever 
give  to  the  calm  and  thoughtful  soul.  He  spoke  to  His  disciples  words, 
the  significance  of  which  lies  less  even  in  their  explicit  sense  than  in 
the  time  and  situation  and  manner  in  which  they  were  spoken:  "Let 
not  your  hearts  be  troubled.  Believe  in  God  and  believe  in  Me.  In 
my  Father's  house  are  many  abiding  places.  If  it  were  not  so,  I  would 
have  told  you,  because  I  go  to  prepare  a  place  for  you.  And  if  I  go 
and  prepare  a  place  for  you,  I  am  coming  again,  and  will  receive  you 
to  Myself,  that  where  I  am  ye  may  be  also." 

One  cannot  read  those  words,  even  at  this  remote  day,  without 
feeling  the  calm  certainty  as  of  impregnable  faith  and  clear  insight 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  91 

which   breathes  through  them  to  infect  his  heart  with  happy  con- 
fidence. 

The  teaching  of  Jesus  in  its  entire  scope  is  unintelligible  apart 
from  the  fact  of  immortality,and  the  unique  person  of  Jesus  and  His 
transcendent  life  among  men,  and  His  profound  and  ever  deepening 
influence  on  human  lives  is  inexplicable  apart  from  the  fact  of  immor- 
tality Out  of  a  full  consciousness  of  an  indwelling  divine  life  which 
could  not  know  death  He  said,  "Because  I  live,  ye  shall  live  also." 
Such  a  personality  and  such  a  life  would  make  man  immortal  by  con- 
tagion.. With  true  insight  Emerson  exclaimed:  "Jesus  explained 
nothing,  but  the  influence  of  Him  took  people  out  of  time,  and  they 
felt  eternity." 

Of  revelation  as  a  subjective  experience  in  its  bearing  on  the  argu- 
ment for  immortality  little  has  been  said,  but  somewhat  has  been  im- 
plied in  the  preceding  pages.  The  communication  of  God  with  man 
is  not  limited  to  objective  means  and  forms  In  the  deeper  and  simpler 
spiritual  natures  there  is  a  witness  of  the  ever  permanent  God.  In 
man's  experience  there  are  moments  of  illumination  that  compensate 
for  many  years  of  darkness  and  struggle  and  pain.  There  are  crises  in 
our  lives  when  we  suddenly  grow  conscious  of  the  real  greatness  of  our 
nature  through  the  disclosure  within  us  of  capacities  that  nothing  but 
the  infinite  and  the  eternal  can  satisfy  Then  the  soul  recognizes  itself 
in  God,  and  through  communion  with  Him  immortality  passes  from  a 
faith  into  an  experience — an  actual  participation  in  the  eternal  love 
and  thought  and  being  of  God. 

Experience  of  this  sort  makes  clear  the  truth  that  immortality  is 
not  only  a  divine  gift,  but  also  a  moral  achievement  of  man.  In  other  Sarvivaiol 
worlds,  as  well  as  this,  the  fit  survive,  and  the  fit  are  they  who,  per-  the  Fittest, 
ceiving  the  prize,  press  their  way  into  fullness  of  life  by  the  avenues 
and  process  of  the  spirit.  On  the  subject  of  immortality  the  science 
that  deals  with  the  facts  and  forces  of  matter  has  nothing  to  say,  either 
for  or  against.  To  immortality  a  life  of  sensual  indulgence  is  insensi- 
ble or  repugnant.  To  the  soul  that  knows  God  and  strives  toward  the 
ideals  of  culture  and  character  which  rise  in  divine  beckonings  before 
us,  immortality  dawns  in  growing  reasonableness  and  attractiveness, 
grows  from  a  hope  into  an  assurance,  and  from  a  serene  faith  deepens 
into  a  conscious  experience  which  neither  time  nor  death  can  bring  to 
an  end. 


Mt.  Lebanon  and  Cedars. 


The  §oul  and  [ts  puture  Life. 


Paper  by  REV.  SAMUEL  M.  WARREN,  of  the  Swedenborgian  Church. 


T  is  a  doctrine  of  the  New  Church  that  the  soul 
is  substantial — though  not  of  earthly  substance 
— and  is  the  very  man;  that  the  body  is  merely 
the  earthly  form  and  instrument  of  the  soul, 
and  that  every  part  of  the  body  is  produced 
from  the  soul,  according  to  its  likeness,  in 
order  that  the  soul  may  be  fitted  to  perform 
its  functions  in  the  world  during  Jthe  brief  but 
important  time  that  this  is  the  place  of  man's 
conscious  abode. 

If,  as  all  Christians  believe,  man  is  an  im- 
mortal being,  created  to  live  on  through  the 
endless  ages  of  eternity,  then  the  longest  life 
in  this  world  is,  comparatively,  but  as  a  point, 
an  infinitessimal  part  of  his  existence.  In  this  view, 
is  not  rational  to  believe  that  that  part  of  man 
which  is  for  his  brief  use  in  this  world  only,  and  is  left  behind  when 
he  passes  out  of  this  world,  is  the  most  real  and  substantial  part  of 
him.  That  is  more  substantial  which  is  more  enduring,  and  that  is 
the  more  real  part  of  man  in  which  his  characteristics  and  his  qualities 
are.  Ail  the  facts  and  phenomena  of  life  confirm  the  doctrine  that 
the  soul  is  the  real  man.  What  makes  the  quality  of  a  man?  What 
gives  him  character  as  good  or  bad,  small  or  great,  lovable  or  detest- 
able? Do  these  qualities  pertain  to  the  body?  Every  one  knovvS 
that  they  do  not.  But  they  are  the  qualities  of  the  man.  Then  the 
real  man  is  not  the  body,  but  is  '*the  living  soul."  If  there  is  immor- 
tal life  he  has  not  vanished,  except  from  mortal  and  material  sight. 
As  between  the  soul  and  the  body,  then,  there  can  be  no  rational 
question  as  to  which  is  the  substantial  and  which  the  evanescent 
thing. 

Again,  if  the  immortal  soul  is  the  real  man,  and  is  substantial, 
what  must  be  its  form?  It  cannot  be  a  formless  vaporous  thing  and 
be  a  man.  Can  it  have  other  than  the  human  form?  Reason  clearly 
sees  that  if  formless  or  in  any  other  form  he  would  not  be  a  man.  The 
soul  of  man,  or  the  real  man,  is  a  marvelous  assemblage  of  powers  an4 

93 


Form  of  the 
Soul. 


94  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

faculties  of  will  and  understanding,  and  the  human  form  is  such  as  it 
is  because  it  is  perfectly  adapted  to  the  exercise  of  these  various 
powers  and  faculties;  in  other  words,  the  soul  forms  itself,  under  the 
Divine  Maker's  hand,  into  an  organism  by  which  it  can  adequately  and 
perfectly  put  forth  its  wondrous  and  wonderfully  varied  powers,  and 
bring  its  purposes  into  acts. 

The  human  form  is  thus  an  assemblage  of  organs  that  exactly  cor^ 
respond  to  and  embody  and  are  the  express  image  of  the  various  fac- 
Form  of  the  ultics  of  the  ?oul.  And  there  is  no  organ  of  the  human  form  the 
^^1-  absence  of  which  would  not  hinder  and  impede  the  free  and  efficient 

action  and  putting  forth  of  the  soul's  powers.  And  by  the  human 
form  is  not  meant  merely,  nor  primarily,  the  organic  forms  of  the 
material  body.  The  faculties  are  of  the  soul,  and  if  the  soul  is  the  man, 
and  endures  when  the  body  decays  and  vanishes,  it  must  itself  be  in  a 
form  which  is  an  assemblage  of  organs  perfectly  adapted  and  adequate 
to  the  exercise  of  its  powers,  that  is,  in  the  human  form.  The  human 
form  is  then  primarily  and  especially  the  form  of  the  soul — which  is 
the  perfection  of  all  forms,  as  man,  at  his  highest,  is  the  consummation 
and  fullness  of  all  living  and  intelligent  attributes. 

But  when  does  the  soul  itself  take  on  its  human  form?  Is  it  not 
until  the  death  of  the  body?  Manifestly,  if  it  is  the  very  form  of  the 
soul,  the  soul  cannot  exist  without  it,  and  it  is  put  on  in  and  by  the 
fact  of  its  creation  and  the  gradual  development  of  its  powers.  It 
could  have  no  other  form  and  be  a  human  soul.  Its  organs  are  the 
necessary  organs  of  its  faculties  and  powers,  and  these  are  clothed 
with  their  similitudes  in  dead  material  forms  animated  by  the  soul  for 
temporary  use  in  the  material  world.  The  soul  is  omnipresent  in  the 
material  body,  not  by  diffusion,  formlessly,  but  each  organ  of  the  soul 
is  within  and  is  the  soul  of  the  corresponding  organ  of  the  body. 

That  the  immortal  soul  is  the  very  man  involves  the  eternal  pres- 
ervation of  his  identity.  For  in  the  soul  are  the  distinguishing  qual- 
ities that  constitute  the  individuality  of  a  man — all  those  certain 
characteristics  affectional  and  intellectual  which  make  up  such  or  such 
a  man,  and  distinguish  and  differentiate  him  from  all  other  men.  He 
remains,  therefore,  the  same  man  to  all  eternity.  He  may  become 
more  and  more,  to  endless  ages,  an  angel  of  light — even  as  here  a  man 
may  advance  greatly  in  wisdom  and  intelligence,  and  yet  is  always  the 
same  man.  This  doctrine  of  the  soul  involves  also  the  permanency 
of  established  character.  The  life  in  this  world  is  the  period  of  char- 
acter building.  It  has  been  very  truthfully  said  that  a  man  is  a  bundle 
of  habits.  What  manner  of  man  he  is  depends  on  what  his  manner  of 
life  has  been. 

If  evil  and  vicious  habits  are  continued  through  life  they  are  fixed 
and  confirmed  and  become  of  the  very  life,  so  that  the  man  loves  and 
desires  no  other  life,  and  does  not  wish  to— will  not  be  led  out  of  them 
— because  he  loves  the  practice  of  them.  On  the  other  hand,  if  from 
childhood  a  man  has  been  inured  to  virtuous  habits,  these  habits 
becpme  fixed  and  established  and  of  his  very  soul  and  life.     In  either 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  95 

case  the  habits  thus  fixed  and  confirmed  are  of  the  immortal  soul  and 
constitute  its  permanent  character.  The  body,  as  to  its  part,  has  been 
but  the  pliant  instrument  of  the  soul. 

With  respect  to  the  soul's  future  life,  the  first  important  consider- 
ation is  what  sort  of  a  world  it  will  inhabit.  If  we  have  shown  good 
reasons  for  believing  the  doctrine  that  the  soul  is  not  a  something  the'lto^^wm 
formless,  vague  and  shadowy,  but  is  itself  an  organic  human  form,  sub-  l^^^bit. 
stantial,  and  the  very  man,  then  it  must  inhabit  a  substantial  and  very 
real  world.  It  is  a  gross  fallacy  of  the  senses,  but  there  is  no  sub- 
stance but  matter,  and  nothing  substantial  but  what  is  material.  Is 
not  God,  the  Divine,  Omnipotent  Creator  of  all  things,  substantial? 
Can  Omnipotence  be  an  attribute  of  that  which  has  no  substance  and 
no  form?  Is  such  an  existence  conceivable?  But  He  is  not  material 
and  not  visible  or  cognizable  by  any  mortal  sense.  Yet  we  know  that 
He  is  substantial;  for  it  is  manifest  in  His  wondrous  and  mighty  works. 
There  is,  then,  spiritual  substance.  And  of  such  substance  must  be 
the  world  wherein  the  soul  is  eternally  to  dwell.  It  is  the  reality  of 
the  spiritual  world  that  makes  this  world  real,  just  as  it  is  the  reality 
of  the  soul  that  makes  the  human  body  a  reality  and  a  possibility.  As 
there  could  be  no  body  without  the.  soul  there  could  be  no  natural 
world  without  the  spiritual. 

Not  only  is  that  world  substantial,  but  it  must  be  a  world  of  sur- 
passing loveliness  and  beauty.  It  has  justly  been  considered  one  of 
the  most  beneficent  manifestations  of  the  divine  love  and  wisdom 
that  this  beautiful  world  that  we  briefly  inhabit  is  so  wondrously 
adapted  to  all  men's  wants  and  to  call  into  exercise  and  gratify  his 
every  faculty  and  good  desire.  And  when  he  leaves  this  temporary 
abode,  a  man  with  all  his  faculties  exalted  and  refined  by  freedom 
from  the  incumbrance  of  the  flesh — an  incumbrance  which  we  are 
often  very  conscious  of — will  he  not  enter  a  world  of  beauty  exceeding 
the  loveliest  aspects  of  this?  The  soul  is  human  and  the  world  in 
which  it  is  to  dwell  is  adapted  to  human  life;  and  it  would  not  be 
adapted  to  human  life  if  it  did  not  adequately  meet  and  answer  to  the 
soul's  desires.  Is  it  reasonable  that  this  material  world  should  be  so 
full  of  life  and  loveliness  and  beauty,  where  "Nature  spreads  for  every 
sense  a  feast,"  to  gratify  every  exaitcC'  faculty  of  the  soul,  and  not  the 
spiritual  world,  wherein  the  soul  is  to  abide  forever. 

And  the  life  of  that  world  is  human  life.  The  same  laws  of  life 
and  happiness  obtain  there  that  govern  here,  because  they  are 
grounded  in  human  nature.  Man  is  a  social  being,  and  even  there,  in 
that  world  as  in  this,  desires  and  seeks  the  companionship  of  those 
that  are  congenial  to  him;  that  is,  who  are  of  similar  quality  to  him- 
self. Men  are  thus  mutually  drawn  together  by  spiritual  affinity. 
This  is  the  law  of  association  here,  but  it  is  less  perfectly  operative  in 
this  world,  because  there  is  much  dissimulation  among  men,  so  that 
they  often  do  not  appear  to  be  what  they  really  are,  and  thus  by  false 
and  deceptive  appearances  the  good  and  the  evil  are  often  associated 
together. 


96  THE   WORLDS  CONGRESS  OF  RELIGIONS, 

And  so  it  is  for  a  time  and  in  a  measure  in  the  first  state  and 
region  into  which  men  come  when  they  enter  the  spiritual  world.  They 
go  into  that  world  as  they  are,  and  are  at  first  in  a  mixed  state,  as  in  this 
world.  This  continues  until  the  real  character  is  clearly  manifest,  and 
Separation  of  good  and  evil  are  separated,  and  they  are  thus  prepared  for  their  final 
®  ^^  ^^*  and  permanent  association  and  abode.  They  who,  in  the  world,  have 
made  some  real  effort,  an  '  '  ^  ^  -  vg  to  live  a  good  life,  but  have  evil 
habits  not  yet  overcome,  remani  there  until  they  are  entirely  purified 
of  evil,  and  are  fitted  for  some  society  of  heaven;  and  those  who 
inwardly  are  evil  and  have  outwardly  assumed  a  virtuous  garb,  remain 
until  their  dissembled  goodness  is  cast  off  and  their  inward  character 
becomes  outwardly  manifest.  When  this  state  of  separation  is  complete 
there  can  be  no  successful  dissimulation — the  good  and  the  evil  are 
seen  and  known  as  such  and  the  law  of  spiritual  affinity  becomes  per- 
fectly operative  by  their  own  free  volition  and  choice.  Then  the  evil  and 
the  good  become  entirely  separated  into  their  congenial  societies. 
The  various  societies  and  communities  of  the  good  thus  associated 
constitute  heaven  and  those  of  the  evil  constitute  hell — not  by  any 
arbitrary  judgment  of  an  angry  God,  but  of  voluntary  choice,  by  the 
perfect  and  unhindered  operation  of  the  law  of  human  nature  that 
leads  men  to  prefer  and  seek  the  companionship  of  those  most  con- 
genial to  themselves. 

As  regards  the  permanency  of  the  state  of  those  who  by  estab- 
lished evil  habit  are  fixed  and  determined  in  their  love  of  evil  life,  it 
is  not  of  the  Lord's  will,  but  of  their  own.  We  are  taught  in  His  Holy 
Word  that  He  is  ever  **  gracious  and  full  of  compassion."  He  would 
that  they  should  turn  from  their  evil  ways  and  live,  but  they  will  not. 

There  is  no  moment,  in  this  or  in  the  future  life,  when  the  infinite 
mercy  of  the  Lord  would  not  that  an  evil  man  should  turn  from  his 
evil  course,  and  live  a  virtuous  and  upright  and  happy  life;  but  they 
will  not  in  that  world  for  the  same  reason  that  they  would  not  in  this, 
because  when  evil  habits  are  once  fixed  and  confirmed  they  love  them 
and  will  not  turn  from  them.  '*  Can  the  Ethiopian  change  his  skin  or 
the  leopard  his  spots?  Then  may  they  also  do  good  that  are  accus- 
tomed to  do  evil."  Heaven  is  a  heaven  of  man  and  the  life  of  heaven 
is  human  life.  The  conditions  of  lite  in  that  exalted  state  are  greatly 
different  from  the  conditions  here,  but  it  is  human  life  adapted  to  such 
transcendent  conditions,  and  the  laws  of  life  in  that  world,  as  we  have 
seen,  are  the  same  as  in  this.  Man  was  created  to  be  a  free  and  will- 
ing agent  of  the  Lord  to  bless  his  kind.  His  true  happiness  comes, 
not  in  seeking  happiness  for  himself,  but  in  seeking  to  promote  the 
happiness  of  others.  Where  all  are  animated  by  this  desire,  all  are 
mutually  and  reciprocally  blest. 

Such  a  state  is  heaven,  whether  measurably  in  this  world  or  fully 

and  perfectly  in  the  next.     Then  must  there  be  u,  eful  ways  in  heaven 

by  which  they  can  contribute  to  each  other's  happiness.     And  of  such 

Empioydients  kind  will  be  the  employments  of   heaven,  for  there  must  be  useful 

lu  Heaven.        employments.    There  could  be  no  happiness  without  to  beings  who 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  97 

are  designed  and  formed  for  usefulness  to  others.  What  the  employ- 
ments are  in  that  exalted  condition  we  cannot  well  know,  except  as 
some  of  them  are  revealed  to  us,  and  of  them  we  have  faint  and  fee- 
ble conception.  But,  undoubtedly,  one  of  them  is  attendance  upon 
men  in  this  world. 

Such,  in  general,  according  to  the  revealed  doctrines  of  the  New 
Church,  is  the  future  life  of  the  immortal  souls  of  men. 


truthfulness  of  H^ly  §criptures. 


Paper  by  REV.  CHARLES  A.  BRIGGS,  D.  D.,  of  New  York. 


Must  Face 
Criticism  and 
Science. 


HE  time  alotted  for  a  paper  like  this  is  so  short 
that  I  can  only  treat  the  subject  very  cursorily 
and  with  many  gaps,  which  every  one  of  you 
will  probably  notice.  All  the  great  historic 
religions  have  sacred  books  which  are  re- 
garded as  the  inspired  word  of  God.  Prom  • 
inent  among  those  sacred  books  are  the  Holy 
Scriptures  of  the  Christian  church.  The  his- 
tory of  the  Christian  church  shows  that  it  is 
the  intrinsic  excellence  of  these  Holy  Script- 
ures which  has  given  them  the  control  of  so 
large  a  portion  of  our  whole  race.  With  a 
few  exceptions  the  Christian  religion  was  not 
extended  by  force  of  arms  or  by  the  arts  of 
statesmanship,  but  by  the  holy  lives  and 
faithful  teaching  of  self-sacrificing  men  and  women,  who  had  firm  faith 
in  the  truthfulness  of  the  Holy  Scriptures  and  were  able  to  convince 
men  in  all  parts  of  the  world  that  they  are  faithful  guides  to  God  and 
salvation. 

We  may  now  say  confidently  to  all  men:  "All  the  sacred  books  of 
the  world  are  now  accessible  to  you;  study  them;  compare  them;  rec- 
ognize all  that  is  good  and  noble  and  true  in  them  all  and  tabulate 
results,  and  you  will  be  convinced  that  the  Holy  Scriptures  of  the  Old 
an  I  New  Testaments  are  true,  holy  and  divine."  When  we  have  gone 
searchingly  through  all  the  books  of  other  religions  we  will  find  that 
they  are  as  torches  of  various  sizes  and  brilliance  lighting  up  the  dark- 
ness of  the  night,  but  the  Holy  Scriptures  of  the  Old  and  New  Tes- 
taments are  like  the  sun  shining  in  the  heavens  and  lighting  up  the 
whole  world. 

We  are  living  in  a  scientific  age,  which  demands  that  every  tradi- 
tional statement  shall  be  tested.  Science  explores  the  earth  in  its 
height  and  breadth  in  search  of  truth;  it  explores  the  heavens  in  order 
to  solve  the  mysteries  of  the  universe;  it  investigates  all  the  monu- 
ments of  history,  whether  of  stone  or  of  metal,  and  that  man  must  be 
lacking  in  intelligence,  or  in  observation  at  least,  who  imagines  that 

98 


Rev.  Charles  A.  Briggs,  D.  D.,  New  York. 


i 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  101 

the  sacred  books  of  the  Christian  religion  or  the  institutions  of  the 
Christian  church  shall  escape  the  criticism  of  this  age.  It  will  not  do 
to  oppose  science  with  religion  or  criticism  with  faith. 

Criticism  makes  it  evident  that  the  faith  which  shrinks  from  criti- 
cism is  a  faith  so  weak  and  uncertain  chat  it  excites  suspicion  as  to  its 
life  and  reality.  Science  goes  on,  confident  that  every  form  of  religion 
which  resists  this  criticism  will  ere  long  crumble  into  dust.  All  depart- 
ments of  human  investigation  sooner  or  later  come  in  contact  with  the 
Christian  Scriptures;  all  find  somethmg  that  accords  with  them  or  con- 
flicts with  them,  and  the  question  forces  itself  upon  us.  Can  we  main-  scientific 
tain  the  truthfulness  of  the  Holy  Scriptures  in  the  face  of  modern  Errors, 
science?  We  are  obliged  to  admit  that  there  are  scientific  errors  in 
the  Bible,  errors  of  astronomy,  geology,  zoology,  botany  and  anthro- 
pology. In  all  these  respects  there  is  no  evidence  that  the  authors  of 
the  Scriptures  had  any  other  knowledge  than  that  possessed  by  their 
contemporaries.  Their  statements  are  such  as  indicate  ordinary  obser- 
vation of  the  phenomena  of  life.  They  had  not  that  insight,  that 
grasp  of  conception  and  power  of  expression  in  these  matters  such  as 
they  exhibited  when  writing  concerning  matters  of  religion. 

If  it  was  not  the  intent  of  God  to  give  to  the  ancient  world  the 
scientific  knowledge  of  our  nineteenth  century,  why  should  any  one 
suppose  that  the  Divine  Spirit  influenced  them  in  relation  to  any  such 
matters  as  science?  Why  should  they  be  kept  from  mis-statements, 
misconceptions  and  errors  in  such  respects?  The  Divine  Spirit  wished 
to  use  them  as  religious  teachers,  and  so  long  as  they  made  no  mis- 
takes in  that  respect  they  were  trustworthy  and  reliable,  even  if  they 
erred  in  such  matters  as  come  in  contact  with  modern  science  There 
are  historical  mistakes  in  the  Bible,  mistakes  of  chronology  and  geog- 
raphy, discrepancies  and  inconsistencies  which  cannot  be  removed 
by  any  proper  method  of  interpretation.  There  are  such  errors  as  we 
are  apt  to  find  in  modern  history.  There  is  no  evidence  that  the  writ- 
ers of  the  Scriptures  received  any  of  their  history  by  revelation  from 
God.  There  is  no  evidence  that  the  Divine  Spirit  corrected  these  nar- 
ratives. 

The  purpose  of  the  sacred  writers  was  to  give  us  the  history  of 
God's  redemptive  workings.  This  made  it  necessary  that  there  should 
be  no  essential  errors  in  the  redemptive  facts  and  agencies,  but  did 
not  make  it  necessary  that  there  should  be  no  mistakes  in  places,  dates 
and  persons,  so  long  as  these  did  not  change  the  redemptive  lessons 
or  redemptive  facts.  None  of  the  mistakes  which  have  been  discov- 
ered disturb  the  religious  lessons  of  the  Biblical  history,  and  those  les- 
sons are  the  only  ones  whose  truthfulness  we  are  concerned  to  defend. 
[Applause.]  Higher  criticism  recognizes  faults  of  grammar,  of  rhetoric 
and  logic  in  the  Hebrew  and  Greek  scriptures,  but  errors  in  these 
formal  things  do  not  mar  the  truthfulness  of  the  religious  instruction 
itself.  Higher  criticism  shows  that  most  of  the  books  were  composed 
by  unknown  authors;  that  they  passed  through  the  hands  of  a  consid- 
erable number  of  unknown  editors.     In  this  process  of  editing,  arrang- 


102  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

ing,  subtraction  and  reconstruction,  extending  through  so  many  cent- 
uries, what  evidence  have  we  that  these  unknown  editors  were  kept 
from  error  in  all  their  work? 

They  were  guided  by  the  Divine  Spirit  in  their  comprehension  and 
expression  of  the  divine  instruction,  but,  judging  also  from  their  work, 
it  seems  most  probable  that  they  were  not  guided  by  the  Divine  Spirit 
in  grammar,  rhetoric,  logic,  expression,  arrangement  of  material  or 
general  editorial  work.  They  were  left  to  those  errors  which  even  the 
most  faithful  and  scrupulous  of  writers  will  sometimes  make.  The 
science  which  approaches  the  Bible  from  without  and  the  science 
which  studies  it  from  within  agree  as  to  the  essential  facts  of  the  case. 
Now,  can  the  truthfulness  of  Scripture  be  maintained  by  those 
who  recognize  these  errors?  There  is  no  reason  why  the  substantial 
truthfulness  of  the  Bible  shall  not  be  consistent  with  circumstantial 
errors.  God  did  not  speak  Himself  in  the  Bible  except  a  few  words 
recorded  here  and  there;  He  spoke  in  much  greater  portions  of  the 
Old  Testament  through  the  voices  and  pens  of  the  human  authors 
of  the  Scriptures.  Did  the  human  minds  and  pens  always  deliver  the 
inerrant  word? 

Even  if  all  writers  possessed  of  the  Holy  Spirit  were  merely  pass- 
ive in  the  hands  of  God,  the  question  is.  Can  the  human  voice  and  pen 
express  truth  of  the  infinite  God?  How  can  an  imperfect  word,  an 
imperfect  sentence  express  the  divine  truth?  It  is  evident  that  the 
writers  of  the  Bible  were  not,  as  a  rule,  in  an  ecstatic  state.  The  Holy 
Spirit  suggested  to  them  the  divine  truths  they  were  to  teach.  They 
received  them  by  intuition,  and  framed  them  in  imagination  and  fancy. 
Then,  if  the  divine  truth  passed  through  the  conception  and  imagina- 
tion of  the  human  mind,  did  the  human  mind  receive  it  fully  without 
any  fault  or  shadow  of  error;  did  the  human  mind  add  anything  to  it 
or  color  it;  was  it  delivered  in  its  entirety  exactly  as  it  was  received? 
How  can  we  be  sure  of  this  when  we  see  the  same  doctrine  in  such  a 
variety  of  forms,  all  partial  and  all  inadequate? 

All  that  we  can  claim  is  inspiration  and  accuracy  for  that  which 
suggests  the  religious  lessons  to  be  imparted.  God  is  true.  He  is  the 
truth.  He  cannot  lie;  He  cannot  mislead  or  deceive  His  creatures. 
and  Accuracy,  ^ut  the  question  arises.  When  the  infinite  God  speaks  to  finite  man, 
must  He  speak  words  which  are  not  error?  This  depends  not  only 
upon  God's  speaking,  but  on  man's  hearing,  and  also  of  the  means  of 
communication  between  God  and  man.  It  is  necessary  to  show  the 
capacity  of  man  to  receive  the  Word  before  we  can  be  sure  that  he 
transmitted  it  correctly.  The  inspiration  of  the  Holy  Scriptures  does 
not  carry  with  it  inerrancy  in  every  particular;  it  was  suf^cient  if  the 
divine  truth  was  given  with  such  clearness  as  to  guide  men  aright  in 
religious  life. 

The  errors  of  Holy  Scripture  are  not  errors  of  falsehood  or  deceit, 
but  of  ignorance,  inadvertence,  partial  and  inadequate  knowledge  and 
of  incapacity  to  express  the  whole  truth  of  God  which  belonged  to  man 
as  man.    Just  as  light  is  seen,  not  in  its  pure    unclouded    state,  but  in 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  103 

the  beautiful  colors  of  the  spectrum,  so  it  is  that  the  truth  of  God,  its 
revelation  and  communication  to  man,  met  with  such  obstacles  in 
human  nature.  Men  are  capable  of  receiving  it  only  in  its  diverse 
operations  and  diverse  manners  as  it  comes  to  them  through  the 
diverse  temperaments  and  points  of  view  of  the  biblical  writers.  The 
religion  of  the  Old  Testament  is  a  religion  which  includes  somethings 
hard  to  reconcile  in  an  inerrant  revelation.  The  sacrifice  of  Jephtha's 
daughter,  the  divine  command  to  Abraham  to  offer  up  his  son  as  a 
burnt  offering  and  other  incidents  seem  unsuited  to  divine  revelation. 
The  New  Testament  taught  that  sacrifices  must  be  of  broken,  contrite 
hearts  and  humble  and  cheerful  spirits.  What  pleasure  could  God 
take  in  smoking  altars?  How  could  the  true  God  prescribe  such 
puerilities? 

We  can  only  say  that  God  was  training  Israel  to  the  meaning  of 
the  higher  sacrifices-  The  offering  up  of  children  and  domestic  ani- 
mals was  part  of  a  preparatory  discipline.  But  it  was  provisional  and 
temporal  discipline.  It  was  the  form  necessary  then  to  clothe  the 
divine  law  of  sacrifice  in  the  early  stages  of  revelation.  They  were 
the  object  lessons  by  which  the  children  of  the  ancient  world  could  be 
trained  to  understand  the  inerrable  law  of  sacrifice  for  man.  St.  Paul 
calls  them  the  weak  and  beggarly  rudiments,  the  shadow  of  the  things 
to  come. 

We  cannot  defend  the  morals  on  the  Old  Testament  at  all  points. 
Nowhere  in  the  Old  Testament  was  polygamy  or  slavery  condemned. 
The  time  had  not  come  in  the  history  of  the  world  when  they  could 
be  condemned.  Is  God  to  be  held  responsible  for  these  twin  relics  of  ^i^g,^J'„i?3e 
barbarism  because  He  did  not  condemn,  but,  on  the  contrary,  recognized 
them  and  restrained  them  in  the  early  stages  of  His  revelation?  The 
patriarchs  are  not  truthful.  Their  age  seems  to  have  had  little  com- 
prehension of  the  principles  of  truth,  yet  Abraham  was  faithful  to 
God,  and  so  faithful  under  temptation  and  trial  that  he  became  the 
father  of  the  faithful,  and  from  that  point  of  view  the  friend  of  God. 
David  was  a  sinner,  a  very  wicked  sinner,  but  he  was  a  very  penitent 
sinner,  and  showed  such  a  devout  attachment  to  the  worship  of  God 
that  his  sins,  though  many,  were  all  forgiven  him,  and  his  life,  as  a 
whole,  exhibits  such  generosity,  courage,  human  affection  and  such 
heroism  and  patience  under  suffering,  and  such  self-restraint  under 
magnificent  prosperity,  such  nobility  and  grandeur  of  character  alto- 
gether that  we  must  admire  him  and  love  him  as  one  of  the  best  of 
men,  and  we  are  not  surprised  that  the  heart  of  the  infinite  God  went 
out  to  him.  Many  of  the  stories  of  revenge  in  the  Old  Testament 
stand  out  in  glaring  contrast  to  the  picture  of  Jesus  Christ  praying  for 
His  enemies,  and  it  is  the  story  of  Christ  that  lifts  us  into  a  different 
ethical  air  from  any  of  the  Old  Testament. 

We  cannot  regard  these  things  in  the  Old  Testament  as  inerrable, 
in  the  light  of  the  moral  character  of  Christ  and  the  moral  character 
of  God  as  He  reveals  it.  And  yet  we  may  well  understand  that  the  Old 
Testament  times  were  not  ripe  for  the  higher  revelation  of  His  will 


Old  Testament. 


104  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

such  as  would  guide  His  people  in  the  right  direction,  with  as  steady 
and  rapid  a  pace  as  they  were  capable  of  making.  Jesus  Christ  teaches 
the  true  principle.  You  may  judge  the  ethics  of  the  Old  Testament 
when  He  repealed  the  Mosaic  laws  of  divorce.  He  said:  "Moses,  for 
your  hardness  of  heart  suffers  you  to  put  away  your  wives,  but  from 
the  beginning  it  hath  not  been  so."  In  other  words,  Mosaic  law  of 
divorce  was  not  in  accord  with  the  original  institution  of  marriage,  or 
with  the  mind  and  will  of  the  holy  God.     [Applause.] 

God  revealed  Himself  partially  to  the  people  of  the  Old  Testa- 
ment in  a  way  sufficient  for  their  purposes  of  preparatory  discipline, 
which  revelation  was  to  disappear  forever  when  it  had  accomplished 
its  purpose.  The  laws  of  the  Old  Testament  have  all  been  cast  down 
Di^cfpUne^'^  ^V  ^^^  Christian  church,  with  the  single  exception  of  ten  laws;  and 
with  reference  to  the  fourth  of  these  Jesus  Christ  says:  "The  Sabbath 
was  made  for  man  and  not  man  for  the  Sabbath."  The  doctrine  of  the 
creation  is  set  forth  in  a  great  variety  of  beautiful  poetical  representa- 
tions, which  give  in  the  aggregate  a  grand  conception  of  the  creation, 
a  fuller  conception  than  the  ordinary  doctrine  drawn  from  an  interpre- 
tation of  the  first  and  second  chapter  of  Genesis;.  I  grant  He  was  con- 
ceived as  the  Father  of  the  nations  and  of  the  kings.  But  as  our  Father 
made  known  to  us  through  Jesus  Christ,  He  was  not  known  to  the  Old 
Testament  dispensation.  The  profound  depth  of  sympathy  of  God 
and  of  Jesus  Christ  were  not  yet  manifested. 

The  doctrine  of  the  Holy  Trinity  was  not  yet  revealed.  But  there 
is  a  difference  in  God's  revelation  in  these  other  successive  layers  of 
the  Old  Testament  writing,  which  is  like  the  march  of  an  invincible 
army.  It  is  true  there  are  times  when  there  are  expressions  of  the 
jealousy  of  God  and  a  cruel  disregard  of  human  sufferings,  all  of  which 
betrayed  the  inadequacy  of  ancient  Israel  to  understand  their  God. 
We  all  know  that  the  true  God,  whorn  we  all  love  and  worship,  does 
not  agree  with  these  ancient  conceptions.  The  truthfulness  of  the 
teachings  of  the  doctrine  of  God  is  not  destroyed  by  occasional  inac- 
curacies among  the  teachings. 

The  doctrine  of  man  of  the  Old  Testament  is  a  noble  doctrine. 
Unity  of  brotherhood  of  the  race  in  origin  and  destiny  is  established 
in  the  Old  Testament  as  nowhere  else.  The  origin  and  development 
of  sin  finds  a  response  in  the  experience  of  mankind.  The  ideal  of 
righteousness  and  the  original  plan  of  God  for  man,  His  ultimate 
destiny  for  man  is  held  up  as  a  banner  over  the  heads  of  the  people. 
Surely  these  are  inspirations;  they  are  faithful,  they  are  divine.  But 
there  are  doubtless  expressions  of  faulty  psychology  and  occasional 
exaggerations  of  mere  external  forms  in  ceremonial  worship;  but  these 
do  not  mar,  but  rather  serve  to  enhance  our  estimate  of  their  value  for 
all  of  that  in  the  Scriptures  which  binds  our  race  to  all  that  is  good  in 
the  history  of  the  past,  created  and  given  by  holy  God  for  the  welfare 
of  humanity. 

The  scheme  of  redemption  is  so  vast,  so  comprehensive,  so  far 
reaching,,  that  the  Christian  church  has  even  thus  far  failed  to  fully 


1( 

i 


THE   WORLDS  CONGRESS  OF  RELIGIONS,  105 

comprehend  it.  All  evil  is  to  be  banished.  There  is  to  come  in  a 
reign  of  universal  peace.  There  is  to  be  a  new  heaven  and  a  new  earth 
and  a  new  Jerusalem,  from  which  the  wicked  will  be  excluded.  Such 
ideals  of  redemption  are  divine  ideals  which  the  human  race  has 
not  yet  attained,  and  which  we  can  only  partially  and  inadequately 
omprehend.  If,  in  the  course  of  training  for  these  ideals  of  redemp- 
ion  for  God's  people,  they  have  made  mistakes,  it  is  quite  sure  that 
orgiveness  of  sins  was  appropriated  without  any  explanation  of  its 
grounds. 

The  sacrifices  of  the  New  were  unknown  in  the  Old  Testament.  It 
is  the  mercy  of  God  which  is  the  forgiveness  of  sins.  There  is  a  lack 
of  appreciation  in  the  Old  Testament  of  the  richness  of  faith.  It  was 
Jesus  Christ  who  first  gave  faith  its  unique  place  in  the  order  of  salva- 
tion— the  doctrine  of  holy  love;  the  doctrine  of  the  future  life  and  Sacrificeb  of 
of  the  resurrection  from  the  dead.  Thus  in  every  department  of  mentf"^ 
doctrine  the  Old  Testament  has  only  advanced  through  the  centuries. 
The  several  periods  of  Biblical  literature,  of  unfolding  of  the  doctrines 
prepared  the  way  for  a  full  revelation  in  the  New  Testament.  That 
revelation  looked  only  at  the  end,  the  highest  ideals,  that  what  would 
be  accomplished  in  the  last  century  of  human  time;  that  would  be  a 
revelation  for  all  men,  but  it  would  be  of  no  use  to  any  other  century 
but  the  last. 

But  man  must  be  prepared  for  the  present  as  well  as  for  the  future. 
Man  must  have  something  for  every  century  of  human  history,  a  reve- 
lation for  the  barbarian  as  well  as  for  the  Greek,  the  Gentile  as  well  as 
the  Jew,  the  dark-minded  African  as  well  as  the  open-minded  Euro- 
pean, the  South  Sea  Islander  as  well  as  the  Asiatic,  the  child  as  well 
as  the  man.  It  is  just  in  this  respect  that  the  Holy  Scriptures  in  the 
New  Testament  are  so  permanent  and  have  in  them  religious  instruc- 
tions for  the  world.  They  were  designs  for  the  training  of  Israel  in 
every  stage  of  their  development,  and  so  they  will  train  all  minds  in 
every  stage  of  their  development. 

It  does  no  harm  to  the  advanced  student  to  look  back  upon  the 
uneducated  years  of  his  youthful  days.  It  does  not  harm  the  Christian 
to  see  the  many  imperfections,  crudities  and  errors  of  the  more  ele- 
mentary instructions  of  the  Old  Testament.  Nor  does  it  destroy  his 
faith  of  the  truthfulness  of  the  Divine  Word  because  it  has  passed 
through  human  hands.  The  infallible  will  has  all  the  time  been  at 
work  using  the  imperfect  medium,  training  them  to  their  utmost 
capacity,  to  get  man  to  raise  them,  to  advance  them  in  the  true  relig- 
ion. The  great  books  are  always  pointing  forward  and  upward.  They 
are  always  extending  in  all  directions  They  are  now,  as  they  always 
have  been,  true  and  faithful  guides  to  God  and  all  the  highest.  They 
are  now,  as  they  always  have  been,  trustworthy  and  reliable  in  their 
religious  instruction.  They  are  now,  as  they  always  have  been,  alto- 
gether truthful  in  their  testimony  to  the  heart  and  experience  of 
mankind. 

8 


Tfhe  (Jatholic  Qhurch  and  the  H^ly 
§criptures. 

Paper  by  RT.  REV.  MGR.  SETON,  of  Newark,  N.  J. 


Written    and 
Printed  Word. 


IBLE  is  the  name  now  given  to  the  sacred 
books  of  the  Jews  and  Christians.  Indepen- 
dently of  all  considerations  of  its  moral  and 
religious  advantages,  we  believe  that  no  book 
has  conduced  more  than  the  Bible  to  the 
intellectual  advancement  of  the  human  race; 
we  believe  that  no  book  has  been  to  so  many 
and  so  abundantly  wealth  in  poverty,  liberty 
in  bondage,  health  in  sickness,  society  in  sol- 
itude; and  as  a  divinely  inspired  work,  such 
as  the  testimony  of  the  Jewish  nation  for  the 
greater  part  of  it  and  the  tradition  of  the 
Christian  church  for  the  whole  of  it,  declares 
it  to  be,  it  claims  our  sincerest  homage 

The  relations  of  the  church  to  these 
Scriptures  of  the  Old  and  New  Testament  form  an 
important  part  of  dogmatic  theology  and  an  inter- 
esting portion  of  ecclesiastical  history.  They  have, 
also,  been  the  occasion  of  religious  differences  in  the  Christian  body; 
for  as  the  wise  Englishman,  John  Selden,  said  in  his  Table  Talk  of 
two  centuries  ago,  "  'Tis  a  great  question  how  we  know  Scripture  to 
be  Scripture,  whether  by  the  church  or  by  man's  private  judgment." 
We  shall  not  discuss  purely  controversial  matters,  but  limit  ourselves 
to  an  introductory  statement  of  facts  and  to  a  brief  consideration  of 
the  Canon,  the  Inspiration  and  the  Vulgate  edition  of  Scripture. 

The  church  is  a  living  society  commissioned  by  Jesus  Christ  to 
preserve  the  word  of  God  pure  and  unchanged.  This  revealed  word 
of  God  is  contained  partly  in  the  Holy  Scripture  and  partly  in  tradi- 
tion. The  former  is  called  the  Written  Word  of  God.  Writing,  not 
necessarily,  indeed,  on  paper,  but  as  often  found  on  more  durable 
materials,  such  as  clay  or  brick,  tablets,  stone  slabs  and  cylinders,  and 
metal  plates,  being  the  art  of  fixing  thoughts  in  an  intelligible  and 

106 


^  Y 


%l 


Rt.  Rev.  Mgr.  Seton,  Newark,  N.  J. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


109 


lasting  shape,  so  as  to  hand  them  down  to  other  generations  and  thus 
perpetuate  historical  records.  There  is  a  special  congruity  that  the 
Almighty,  from  whose  instructions  not  only  original  spoken,  but  prob- 
ably also  written,  language  was  derived,  should  have  put  His  divine 
revelations  in  writing  through  the  instrumentality  of  chosen  men;  and 
as  the  human  race  is  originally  one,  we  think  that  the  fact  that  script- 
ures of  some  sort  claiming  to  be  inspired  are  found  in  all  the  civilized 
nations  of  the  past,  shows  that  such  conceptions,  although  outside  of 
the  orthodox  line  of  tradition,  are  derived  from  the  primitive  unity 
and  religion  of  the  human  family. 

The  church  teaches  that  the  sacred  Scriptures  are  the  written  Word 
of  God  and  that  He  is  their  author,  and  consequently  she  receives 
them  with  piety  and  reverence.  This  gives  a  distinct  character  to  the 
Bible  which  no  other  book  possesses,  for  of  no  mere  human  composition, 
however  excellent,  can  it  ever  be  said  that  it  comes  directly  from  God. 
The  church  also  maintains  that  it  belongs  to  her — and  to  her  alone — 
to  determine  the  true  sense  of  the  Scriptures,  and  that  they  cannot  be 
rightly  interpreted  contrary  to  her  decision;  because  she  claims  to  be 
and  is  the  living,  unerring  authority  to  whom — and  not  to  those  who 
expound  the  Scripture  by  the  light  of  private  judgment — infallibility 
was  promised  and  given. 

Her  teaching  is  the  rule  of  faith,  since  she  is  a  visible,  perpetual 
and  universal  organization,  possessed  of  legislative,  executive  and 
judicial  functions.  She  is  historically  independent  of  the  Holy  Script- 
ures, some  parts  thereof  being  anterior  and  other  parts  subsequent  to 
her  own  existence,  but  receives  safeguards  and  preserves  them  as  her 
most  sacred  deposit,  somewhat  as,  to  make  a  comparison  taken  from 
our  civil  polity,  the  government  of  the  United  States  in  its  three  co- 
ordinate branches  venerates,  interprets  and  executes  the  American 
constitution. 

One  of  the  duties  incumbent  upon  the  pastors  of  the  church,  in 
the  conduct  of  public  worship,  has  ever  been  the  reading  of  the  Script- 
ures with  an  explanation  of  what  was  read  or  an  exhortation  derived 
from  it.  Durmg  the  middle  ages,  owing  to  the  lack  of  those  aids  and 
appliances,  such  especially  as  archaeology  and  comparative  philology, 
learned  and  scientific  as  contrasted  with  scholastic  and  devotional  in- 
terpretation of  the  Holy  Scripture,  although  never  quite  neglected,  oc- 
cupied relatively  only  a  small  share  in  the  studies  of  those  times. 

The  Catholic  principles  as  to  the  general  use  of  the  Bible  may  be 
deduced  from  the  Tridentine  decree,  which  was  particularly  directed 
against  those  irreverent  and  sometimes  blasphemous  expounders  of 
holy  writ,  whom  the  council  qualifies  as  **  petulant  spirits."  According 
to  our  view,  the  Bible  does  not  contain  the  whole  of  revealed  truth, 
nor  is  it  necessary  for  every  Christian  to  read  and  understand  it.  The 
church  existed  as  an  organized  society,  having  powers  from  her  Divine 
Founder  to  teach  all  nations,  before  the  Scriptures  as  a  whole  existed 
and  before  there  was  question  or  dispute  about  any  part  of  the  Script- 
ures. 


Written 
Word  of  God. 


General  Use 
of  the  Bible. 


110  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

The  redemption  by  our  Lord  and  Saviour  Jesus  Christ  being  the 
central  idea  of  all  Christian  instruction,  the  Old  Testament  subjects  in 
these  rare  and  valuable  works  were  chosen  for  their  typical  significance 
and  relation  to  it,  and  thus  the  people  were  instructed  m  a  manner  not 
less  calculated  to  excite  their  piety  than  that  which  is  conveyed  by 
means  of  speech.  During  this  present  century  several  popes  have 
warned  the  faithful  against  societies  which  distribute  vernacular  ver- 

^^Vernacuiar  sions,  often  corrupt  ones,  with  the  avowed  purpose  of  unsettling  the 
belief  of  simple-minded  Catholics;  but  it  is  unjust  to  conclude  from 
this  that  the  church  is  not  solicitous  for  her  children  to  read  the  Bible 
if  this  be  correctly  rendered  into  their  language  and  they  possess  the 
necessary  qualifications  and  proper  disposition. 

The  Christian  church  did  not  receive  the  canon  of  Old  Testament 
Scripture  from  the  Jewish  synagogue,  because  there  was  not  settled 
Hebrew  canon  until  long  after  the  promulgation  of  the  Gospel.  The 
inspired  writers  of  the  New  Testament  did  not  enumerate  the  books 
received  by  Christ  and  His  disciples.  Nevertheless,  we  are  certain  that 
the  Septuagint  version,  or  translation  of  the  Old  Testament  Scriptures 

vfrsiS.**^^^*  into  Greek,  made  some  part  (the  Pentateuch)  at  Alexandria  about  280 
years  B.  C,  and  the  rest,  made  also  in  Egypt  before  133  B.  C,  which 
contains  several  books  now  thrown  out  by  the  Jews,  was  favorably 
viewed  and  almost  constantly  quoted  from  by  them,  so  that  Saint 
Augustine  says  that  it  is  "of  most  grave  and  pre-eminent  authority." 
It  is  supposed  to  be  the  oldest  of  all  the  versions  of  the  Scriptures  and 
was  commonly  used  in  the  church  for  four  centuries,  since  from  it  was 
made  that  very  early  Latin  translation  which  was  used  in  the  western 
part  of  the  empire  before  the  introduction  of  Saint  Jerome's  Vulgate. 
It  was  held  in  great  repute  for  a  long  time  by  the  Jews  and  read 
in  their  synagogues,  until  it  became  odious  to  them  on  account  of  the 
arguments  drawn  from  it  by  the  Christians.  From  it  the  great  body 
of  the  fathers  have  quoted,  and  it  is  still  used  in  the  Greek  church. 
This  celebrated  translation  contains  all  the  books  of  the  Old  Testa- 
ment which  Catholics  acknowledge  to  be  genuine.  The '  Christian 
writers  of  the  first  three  centuries  were  unanimous  in  accepting  these 
books  as  inspired;  and  the  letter  of  Pope  Saint  Clement,  written  about 
A.  D.  96,  indicates  that  a  scriptural  canon  must  already  have  been 
fixed  upon  by  apostolical  tradition  in  the  church  at  Rome,  since  the 
author  cites  from  almost  every  one  of  the  books  of  the  Old  Testament, 
including  those  called  deutero-canonical  and  rejected  by  the  Jews. 

At  the  council  of  Florence  the  canon  was  not  discussed.  "A 
clear  proof,"  says  Dixon  in  his  General  Introduction  to  the  Sacred 
Scripture,  "that  the  Greek  and  Latin  churches  were  then  unanimous 
upon  this  point,"  At  this  period,  A.  D.  1439,  the  decree  of  union 
drawn  up  by  Pope  Eugene  IV  for  the  Orientals  who  came  to  Rome 
to  abjure  their  errors,  gives  the  canon  as  it  had  always  been  held  by 
his  predecessors.  In  the  next  century  the  Bible  having  become  an 
occasion  of  bitter  religious  controversy,  the  canonicity  of  the  Script- 
ures was  thoroughly  discussed  and  forever  settled  for  Catholics  by 


I 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  111 

the  council  of  Trent,  which  uses  these  words  in  the  fourth  session, 
held  on  the  8th  day  of  April,  A.  D.  1546:  The  synod, "following  the 
examples  of  the  orthodox  fathers,  receives  and  venerates  with  an 
equal  affection  of  piety  and  reverence,  all  the  books,  both  of  the  Old 
and  of  the  New  Testament,  seeing  that  one  God  is  the  author  of  both; 
and  it  has  thought  it  meet  that  a  list  of  the  sacred  books  be  inserted 
in  this  decree,  lest  a  doubt  may  arise  in  any  one's  mind  which  are  the 
books  that  are  received  by  this  synod." 

Inspiration  is  a  certain  influence  of  the  Holy  Spirit  upon  the  mind 
of  a  writer  urging  him  to  write,  and  so  acting  upon  him  that  his  work 
is  truly  the  word  of  God.  Father,  since  Cardinal,  Franzelin's  second 
thesis  on  the  sacred  Scriptures,  m  his  course  at  the  Roman  college  in 
1864,  states  the  Catholic  idea  of  inspiration  in  the  following  words: 

•'As  books  may  be  called  divine  in  several  senses,  the  Scriptures, 
according  to  Catholic  doctrine  contained  both  in  the  apostolic  writ- 
ings and  in  unbroken  tradition,  must  be  held  to  be  divine  in  this  sense,  ideaof  inspi. 
that  they  are  the  books  of  God  as  their  efficient  cause  and  that  God  ration, 
is  the  author  of  these  books  by  His  supernatural  action  upon  their 
human  writers,  which  action  is  styled  inspiration  in  ecclesiastical 
terminology  derived  from  the  Scriptures  themselves." 

The  Holy  Scriptures  have  been  translated  into  every  language,  but 
among  these  almost  innumerable  versions  one  only,  which  is  called  the 
Vulgate,  is  authorized  and  declared  to  be  "authentic"  by  the  church. 
The  belief  of  the  faithful  being  that  the  doctrinal  authority  of  the 
church  extends  to  positive  truths  and  "dogmatic  facts"  which,  although 
not  revealed,  are  necessary  for  the  exposition  or  defense  of  revelation. 

The  Vulgate  has  an  interesting  history.  It  is  the  common  opin- 
ion that,  from  the  first  age  of  Christianity,  one  particular  version  made 
from  the  Septuagint,  was  received  and  sanctioned  by  the  church  in 
Rome  and  used  throughout  the  west.  Among  individual  Christians 
almost  innumerable  Latin  translations  were  current,  but  only  one  of 
these,  called  the  Old  Latin,  bore  an  official  stamp. 

These  translations,  corrections  and.  portions  left  untouched  by 
Saint  Jerome,  being  brought  together  form  the  Vulgate,  which,  how- 
ever, did  not  displace  the  old  version  for  two  centuries,  although  it 
spread  rapidly  and  constantly  gained  strength,  until  about  A.  D  600 
it  was  generally  received  in  the  churches  of  the  west  and  has  continued 
ever  since  in  common  use.  In  the  collect  for  the  feast  of  Saint  Jerome, 
September  30th,  he  is  called,  *'A  doctor  mighty  in  expounding  Holy 
Scripture." 


^ 


m 


m 


43 


(character  and  D^g^^^  o^  the  Inspiration 
of  the  Qhristian  §criptures. 

Paper  by  REV.  FRANK  SEW  ALL,  of  New  York. 


j^  r^  HERE  is  a  common  consent  among  Christians 

that  the  Scriptures  known  as  the  Holy  Bible 
are  divinely  inspired,  that  they  constitute  a 
book  unlike  all  other  books  in  that  they  con- 
tain a  direct  communication  from  the  Divine 
Spirit  to  the  mind  and  heart  of  man.  The 
nature  and  the  degree  of  the  inspiration  which 
thus  characterizes  the  Bible  can  only  be 
learned  from  the  declaration  of  the  Holy 
Scriptures  themselves,  since  only  the  Divine 
can  truly  reveal  the  Divine  or  afford  to  human 
minds  the  means  of  judging  truly  regarding 
what  is  divine. 

The  Christian  Scripture,  or  the  Holy  Bible, 
is  written  in  two  parts,  the  Old  and  the  New 
Testament.  In  the  interval  of  time  that 
transpired  between  the  writing  of  these  two  parts,  the  divine  truth  and 
essential  word  which,  in  the  beginning,  was  with  God  and  was  God, 
became  incarnate  on  our  earth  in  the  person  of  our  Lord  Jesus  Christ. 
He,  as  the  word  made  flesh  and  dwelling  among  men,  being  himself 
"the  true  light  that  lighteth  every  man  that  cometh  into  the  world," 
placed  the  seal  of  divine  authority  upon  certain  of  the  then  existing 
sacred  Scriptures.  He  thus  forever  fixed  the  divine  canon  of  that 
portion  of  the  written  word;  and  from  that  portion  we  are  enabled  to 
derive  a  criterion  of  judgment  regarding  the  degree  of  divine  inspi- 
ration and  authority  to  be  attributed  to  those  other  scriptures  which 
were  to  follow  after  our  Lord's  ascension  and  which  constitute  the 
New  Testament. 

The  Divine  Canon  of  the  Word  in  the  Old  Testament  Scriptures  ^^scrip^r' 
is  declared  by  our  Lord  in  Luke,  twenty-fourth  chapter,  forty-fourth 
verse,  where  he  says:     "All  things  must  be  fulfilled  which  were  written 
in  the  law  of  Moses  and  in  the  Prophets  and  in  the  Psalms  concerning 

113 


114  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

Me."  And  in  verses  twenty-five  to  twenty-seven:  "O,  fools  and  slow 
of  heart  to  believe  all  that  the  prophets  have  spoken;"  and  beginning 
at  Moses  and  all  the  prophets,  he  expounded  unto  them  in  all  the 
Scripture  things  concerning  Himself. 

The  Scriptures  of  the  Old  Testament,  thus  enumerated  as  testify- 
ing of  Him  and  as  being  fulfilled  in  Him,  embrace  two  of  the  three 
divisions  into  which  the  Jews  at  that  time  divided  their  sacred  books. 
These  two  are  the  Law  (Torah),  or  the  Five  Books  of  Moses,  so-called, 
and  the  Prophets  (Nebiim).  Of  the  books  contained  in  the  third 
division  of  the  Jewish  canon,  known  as  the  Ketubim,  or  ''Other  Writ- 
ings," our  Lord  recognizes  but  two;  He  names  by  title  "The  Psalms," 
and  in  Matthew,  twenty-fourth  chapter,  fifteenth  verse,  when  predict- 
ing the  consummation  of  the  age  and  His  own  second  coming,  our 
Lord  cites  the  prophecy  of  Daniel.  It  is  evident  that  our  Lord  was  not 
governed  by  Jewish  tradition  in  naming  these  three  classes  of  the 
ancient  books  which  were  hencefo^-th  to  be  regarded  as  essentially 
"The  Word,"  because  of  having  their  fulfillment  in  Himself. 

In  the  very  words  of  Jesus  Christ  the  canon  of  the  word  is  estab- 
lished in  a  twofold  manner:  First,  intrinsically,  as  including  those 
books  which  interiorly  testify  of  Him,  and  were  all  to  be  fulfilled  in 
The  Law,  the  Him.  Secondly,  the  canon  is  fixed  specifically  by  our  Lord's  naming 
Se^Psaim?^^  the  books  whicfi  compose  it  under  the  three  -divisions:  "The  law,  the 
prophets  and  the  psalms." 

The  canon  in  this  sense  comprises,  consequently,  the  five  books 
of  Moses,  or  the  "law,"  so-called;  the  books  of  Joshua,  the  Judges, 
First  and  Second  Samuel,  First  and  Second  Kings,  or  the  so-called 
earlier  prophets;  the  later  prophets,  including  the  four  "great"  and 
the  twelve  "minor"  prophets,  and  finally  the  book  of  Psalms. 

The  other  books  of  the  Old  Testament  are  Ezra,  Nehemiah, 
Job,  Proverbs,  First  and  Second  Chronicles,  Ruth,  Esther,  the  Song 
of  Solomon  and  Ecclesiastes,  as  well  as  the  so-called  "Apocrypha." 
Of  these  books,  which  compose  the  Divine  Canon  itself,  it  may  be 
said  that  they  constitute  the  inexhaustible  source  of  revelation  and 
inspiration.  We  may  regard,  therefore,  as  established  that  the  source 
of  the  divinity  of  the  Bible,  of  its  unity,  and  its  authority  as  divine 
revelation  lies  in  having  the  Christ — as  the  Eternal  Word  within  it,  at 
once  its  source,  its  inspiration,  its  prophecy,  its  fulfillment,  its  power 
to  illuminate  the  minds  of  men  with  a  knowledge  of  divine  and  spirit- 
ual things,  to  "convert  the  soul,"  to  "make  wise  the  simple." 

We  next  observe  regarding  these  divine  books,  that,  besides  being 
Word  of  the  thus  Set  apart  by  Christ,  they  declare  themselves  to  be  the  word  of  the 
Lord  in  the  sense  of  being  actually  spoken  by  the  Lord  and  so  as 
constituting  a  divine  language.  This  shows  that  not  only  do  these 
books  claim  to  be  of  God's  revealing,  but  that  the  manner  of  the 
revelation  was  that  of  direct  dictation  by  means  of  a  voice  actually 
heard,  as  one  hears  another  talking,  although  by  the  internal  organs 
of  hearing.  The  same  is  also  true  throughout  the  prophetical  books 
above  enumerated.     Here  we  are  met  with  the  constant  declaration  of 


Lord. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  116 

the  "Word  of  the  Lord  coming,"  as  the  "voice  of  the  Lord  speaking," 
to  the  writers  of  these  books,  showing  that  the  writers  wrote  not  of 
themselves,  but  from  the  "voice  of  the  Lord  through  them  " 

We  now  turn  to  the  New  Testament,  and  applying  to  these  books     TheNewTes- 
which  in  the  time  of  Christ  were  yet  unwritten,  criteria  derived  from   tament. 
those  books  which  had  received  from  him  the  seal  of  divine  authority, 
namely,  that  they  are  words  spoken  by  the  Lord  or  given  by  His 
spirit,  and  that  they  testify  of  Him  and  so  have  in  them  eternal  life; 
we  find  in  the  four  Gospels  either: 

First.  The  words  "  spoken  unto  "  us  by  our  Lord  Himself  when 
among  men  as  the  Word,  and  of  which  He  says:  "The  words  which 
I  speak  unto  you  they  are  spirit  and  they  are  life." 

Second  The  acts  done  by  Him  or  to  Him  "that  the  Scriptures 
might  be  fulfilled,"  or  finally  the  words  "  called  to  the  remembrance" 
of  the  apostles  and  the  evangelists  by  the  Holy  Spirit  according  to 
His  promise  to  them,  in  John  xiv,  26.  Besides  the  four  Gospels  we 
have  the  testimony  of  John  the  Revelator  that  the  visions  recorded  in 
the  Apocalypse  were  vouchsafed  to  him  by  the  Lord  Himself,  thus 
showing  that  the  book  of  Revelation  is  no  mere  personal  communica- 
tion from  the  man  John,  but  is  the  actual  revelation  of  the  Divine  Spirit 
of  truth  itself. 

No  such  claims  of  direct  divine  inspiration  or  dictation  are  made 
in  any  other  part  of  the  New  Testament  Only  to  the  four  Gospels 
and  to  the  book  of  Revelation  could  one  presume  to  apply  these 
words,  written  at  the  close  of  the  Apocalypse  and  applying  immedi- 
ately to  it.  "  If  any  man  shall  take  away  from  the  words  of  the  proph- 
ecy of  this  book  God  shall  take  away  his  part  out  of  the  book  of  life 
and  out  of  the  Holy  City  and  from  the  things  which  are  written  in  this 
book."  In  the  portion  of  the  Bible  which  we  may  thus  distinguish 
pre-eminently  as  the  "  Word  of  the  Lord,"  it  is  therefore  the  words 
themselves  that  are  inspired,  and  not  the  men  that  transmitted  them. 
This  is  what  our  Lord  declares. 

Moreover,  the  very  words  which  the  apo9tles  and  the  evangelists 
themselves  heard  and  the  acts  which  they  beheld  and  recorded  had  a 
meaning  and  content  of  which  they  were  partially,  and  in  some  cases 
totally,  ignorant.  Thus  when  our  Lord  speaks  of  the  "eating  of  His 
flesh"  the  disciples  murmur,  "This  is  an  hard  saying;  who  can  bear  it?" 
and  when  He  speaks  of  "going  away  to  the  Father  and  coming  again," 
the  disciples  say  among  themselves,  "What  is  this  that  He  saith?  We 
cannot  tell  what  He  saith." 

If  we  look  at  the  Apocalypse,  with  its  strange  visions,  its  myste- 
rious numbers  and  signs,  if  we  read  the  prophets  of  the  Old  Testament, 
with  their  commingling  of  times  and  nations,  and  lands  and  seas,  and 
things  animate  and  inanimate,  in  a  manner  discordant  with  any  con- 
ceivable earthly  history  or  chronology,  if  we  read  the  details  of  the 
ceremonial  law  dictated  to  Moses  in  the  Mount  by  the  "voice  of  Jeho- 
vah;" if  we  read  in  Genesis  the  account  of  creation  and  of  the  origins 
of  human  history,  we  are  compelled  to  admit  that  the  penmen  record- 


116  7^HE  WORLD'S  CONGRESS  OF  RELIGIONS 

ing  these  things  were  writing  that  of  which  they  knew  not  the  meaning; 
that  what  they  wrote  did  not  represent  their  intelligence  or  counsel,  but 
DinneReve-  was  the  faithful  record  of  what  was  delivered  to  them  by  the  voice  of 
i^^Deciared^**  ^^  Spirit  Speaking  inwardly  to  them.  Here,  then,  we  see  the  manner 
of  divine  revelation  in  human  language  again  definitely  declared  and 
exemplified  in  Jesus  the  word  incarnate,  in  that  not  only  in  His  acts 
did  He  employ  signs  and  miracles,  but  in  teaching  His  disciples  He 
"spake  in  parables,"  and  "without  a  parable  spake  He  not  to  them, 
that  it  might  be  fulfilled  which  was  spoken  by  the  prophet,  saying,  I 
will  open  my  mouth  in  parables;  I  will  utter  things  which  have  been 
kept  sacred  from  the  foundation  of  the  world."  We  learn,  therefore, 
that  the  divine  language  is  that  of  parable  wherein  things  of  the  king- 
dom of  heaven  are  clothed  in  the  familiar  figures  of  earthly  speech 
and  action. 

If  the  Bible  is  divine,  the  law  of  its  revelation  must  be  coin- 
cident with  that  of  divine  creation.  Both  are  the  involution  of  the 
divine  and  Infinite  in  a  series  of  veils  or  symbols,  which  become 
more  and  more  gross  as  they  recede  from  their  source.  In  revelation 
the  veilings  of  the  divine  truth  of  the  essential  Word  follow  in  accord- 
ance with  the  receding  and  more  and  more  sensualized  states  of  man- 
kind upon  earth.  Hence,  the  successive  dispensations,  or  church  eras, 
which  mark  off  the  whole  field  of  human  history  After  the  Eden 
days  of  open  vision  when  "heaven  lay  about  us  in  our  infancy"  fol- 
lowed the  Noetic  era  of  a  sacred  language,  full  of  heavenly  meanings, 
traces  of  which  occur  in  the  hieroglyphic  writings  and  the  great  world 
— myths  of  most  ancient  tradition;  then  came  the  visible  and  localized 
theocracy  of  a  chosen  nation,  with  laws  and  ritual  and  a  long  history 
of  its  war  and  struggle  and  victory  and  decline,  and  the  promise  of  a 
final- renewal  and  perpetuation;  all  being  at  the  same  time  a  revelation 
of  God's  providence  and  government  over  man,  and  a  picture  of  the 
process  of  the  regeneration  of  the  human  soul  and  its  preparation  for 
an  eternal  inheritance  in  heaven. 

But  even  the  law  of  God  thus  revealed  in  the  form  of  a  national 
constitution,  hierarchy  and  ritual  was  at  length  made  of  none  effect 
through  the  traditions  of  men,  and  men  "seeing  saw  not,  and  hearing 
heard  not,  neither  did  they  understand."  Then  for  the  redemption  of 
man  in  this  extremity  "the  Word  itself  was  made  flesh  and  dwelt  among 
us,"  and  now,  in  the  veil  of  a  humanity  subject  to  human  temptation 
and  suffering,  even  to  the  death  upon  the  cross. 

Thus  the  process  of  the  evolution  of  the  Spirit  out  of  the  veil  of 
the  letter  of  the  Scripture,  begun  in  our  Lord's  own  interpretation  of 
the  "Law  for  those  of  ancient  time,"  is  a  process  to  whose  further  con- 
tinuance the  Lord  Himself  testifies.  The  letter  of  Scripture  is  the 
cloud  which  everywhere  proclaims  the  presence  of  the  Infinite  God 
with  His  creature  man.  The  cloud  of  the  Lord's  presence  is  the  infin- 
itely merciful  adaptation  of  divine  truth  to  the  spiritual  needs  of 
humanity.  The  cloud  of  the  literal  gospel  and  of  the  apostolic  tradi- 
tions of  our  Lord  is  truly  typified  by  that  cloud   which  received   the 


THE  WORLD'S  CONGRESS  OF  REUGIONS.  117 

ascending  Christ  out  of  the  immediate  sight  of  men.  The  same  letter 
of  the  Word  is  the  cloud  in  which  He  makes  known  His  second  coming 
in  power  and  great  glory,  in  revealing  to  the  church  the  inner  and  ciond  of  the 
spiritual  meaning  of  both  the  Old  and  New  Testaments  of  His  Word.  Literal  GospeL 
For  ages  the  Christian  church  has  stood  gazing  up  into  heaven  in  ado- 
ration of  Him  whom  the  cloud  has  hidden  from  their  sight,  and  with 
the  traditions  of  human  dogma  and  the  warring  of  schools  and  critics, 
more  and  more  dense  has  the  cloud  become.  In  the  thickness  of  the 
cloud  it  behooves  the  church  to  hold  the  more  fast  its  faith  in  the 
glory  within  the  cloud. 

The  view  of  the  Bible  and  its  inspiration  thus  presented  is  only 
one  compatible  with  a  belief  in  it  as  a  divine  in  contradistinction  from 
a  human  production.  Were  the  Bible  a  work  of  human  art,  embody- 
ing human  genius  and  human  wisdom,  then  the  question  of  the  writers* 
individuality  and  their  personal  inspiration,  and  even  of  the  time  and 
circumstances  amid  which  they  wrote,  would  be  of  the  first  importance. 
Not  so  if  the  divine  inspiration  and  wisdom  is  treasured  up  in  the  very 
words  themselves  as  divinely  chosen  symbols  and  parables  of  eternal 
truth.  Far  from  placing  a  human  limitation  upon  the  divine  Spirit, 
such  a  verbal  inspiration  as  this  opens  in  the  Bible  vistas  of  heavenly 
and  divine  meanings  such  as  they  could  never  possess  were  its  inspira- 
tion confined  to  the  degree  of  intelligence  possessed  by  the  human 
writers,  even  under  a  special  illumination  of  their  minds. 

The  difference  between  inspired  words  of  God  and  inspired  men 
writing  their  own  words,  is  like  that  between  an  eternal  fact  of  nature 
and  the  scientific  theories  which  men  have  formulated  upon  or  about 
it.  The  fact  remains  forever  a  source  of  new  discovery  and  a  means 
of  ever  new  revelation  of  the  divine;  the  scientific  theories  may  come 
and  go  with  the  changing  minds  of  men. 

It  is  not,  then,  from  man,  from  the  intelligence  of  any  Moses,  or 
Daniel,  or  Isaiah,  or  John,  that  the  Word  of  God  contains  its  authority 
as  divine.  The  authority  must  be  in  the  words  themselves.  If  they 
are  unlike  all  other  words  ever  written;  if  they  have  a  meaning,  yea, 
worlds  and  worlds  of  meaning,  one  within  or  above  another,  while 
human  words  have  all  their  meaning  on  the  surface;  if  they  have  a 
message  whose  truth  is  dependent  upon  no  single  time  or  circum- 
stance, but  speaks  to  man  at  all  times  and  under  all  circumstances;  if 
they  have  a  validity  and  an  authority  self-dictated  to  human  souls, 
which  survives  the  passing  of  earthly  monuments  and  powers,  which 
speaks  in  all  languages,  to  all  minds — wise  to  the  learned,  simple  to  the 
simple — if,  in  a  word,  these  are  words  that  experience  shows  no  man 
could  have  written  from  the  intelligence  belonging  to  his  time,  or  from 
the  experience  of  any  single  human  soul,  then  may  we  feel  sure  that 
we  have  in  the  words  of  our  Bible  that  which  is  diviner  than  any  pen- 
man that  wrote  them. 

Here  is  that  which  "  speaks  with  authority  and  not  as  the  scribes." 
The  words  that  God  speaks  to  man  are  •*  spirit  and  are  life."  The 
authorship  of  the  Bible  and  all  that  this  implies  of  divine  authority  to 


118  THE  WORLD'S  CONGRESS  OF  REUGIONS. 

the  conscience  of  man  is  contained,  like  the  flame  of  the  Urim  and 
Thummim,  on  the  breastplate  of  the  high  priest,  in  the  bosom  of  its 
It  Abideth  own  language  to  reveal  itself  by  the  spirit  to  all  who  will  "  have  an  ear 
Foreyer.  ^q  hear."     So  shall  it  continue  to  utter  the  **  dark  parables  of  old 

which  we  have  known  and  our  fathers  have  told  us,"  and  "to  show 
forth  to  all  generations  the  praises  of  the  Lord,"  becoming  ever  more 
and  more  translucent  with  the  glory  that  shines  within  the  cloud  of 
the  letter;  and  so  shall  the  church  rest,  amid  all  the  contentions  that 
engage  those  who  study  the  surface  of  revelation,  whether  in  nature 
or  in  Scripture,  in  the  undisturbed  assurance  that  the  "Word  of  the 
Lord  abideth  forever." 


I 


o 


Influence  of  the  Hebrew  Scriptures, 

Paper  by  DR.  ALEXANDER  KOHUT,  of  New  York. 


Viewed  in  the 
Light  of  Faith. 


_  Characteris- 
tics of  Israel's 
Faith. 


O  them  who,  cradled  in  the  infancy  of  faith, 
rocked  by  the  violent  tempests  of  adversity 
and  tried  by  passion  waves  of  lurking  tempta- 
tion; who,  seeking  virtue  find  but  vice;  who, 
striving  for  the  ideal,  gain  but  the  bleakest 
summit  of  realism;  who,  sorely  pressed  by 
rude  time  and  ruder  destiny  and  whirled  by 
gay  balloons  of  chance  into  rainbow  clouds  of 
space,  redescend  into  the  sad  arena  of  mortal 
tragedy,  only  to  encounter  fresh  shipwrecks 
in  the  turbulent  oceans  of  existence;  God  is 
the  anchor  of  a  new-born  hope,  the  electric 
quickener  of  life's  uneven  current,  drifting 
into  His  harbor  of  safest  refuge  from  the  hur- 
ricane of  outward  seas  into  the  gladsome, 
cheery  gulf  shores  of  welcome  peace,  the  placid  water's  sacred  con- 
sciousness, wherein  no  ship,  no  craft,  no  burden  and  no  trust  ever 
founders,  the  tranquil  Bible  streams. 

Faith  is  a  spark  of  God's  own  flame  and  nowhere  did  it  burn  with 
more  persistence  and  vehemence  than  in  the  ample  folds  of  Israel's 
devotion.  With  faith  as  the  corner-stone  of  the  future,  the  glorious 
past  of  the  Jew,  suffused  with  the  warmest  sunshine  of  divine  efful- 
gence and  human  trust,  reflects  the  most  perfect  image  of  individual 
and  national  existence.  Faith — the  Bible  creed  of  Israel — was  the 
first  and  most  vital  principle  of  universal  ethics,  and  it  was  the  Jew, 
now  the  Pariah  pilgrim  of  ungrateful  humanity,  who  bequeathed  the 
precious  legacy  to  Semitic-Aryan  nations;  who  sowed  the  healthy 
seeds  of  irradicable  belief  in  often  unfertile  ground,  but  with  inex- 
haustible vigor  infused  that  inherent  vitality  of  propagation  and 
endurance,  which  forever  marks  the  progress  and  triumph  of  God's 
chosen,  though  unaccepted  people. 

The  sonorous  clang  of  the  trite  adage,  "The  Hebrews  drank  of 
'the  fountain,  the  Greeks  from  the  stream,  and  the  Romans  from  the 
pool,"  applied  by  an  able  critic,  is  more  universally  acknowledged 
with  the    dawn   of    unbiased   reason,    turned  upon  history  with  the 

120 


Dr.  Alexander  Kohut,  New  York. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  123 

Diogenes  lantern  of  searching  justice.  The  religion  of  Israel  is  the 
grandest  romance  of  idealism,  blended  with  the  sedate  realism  of  ter- 
restrial perpetuity. 

Every  unprejudiced  mind  gladly  acknowledges  that  the  Bible,  the 
divine  encyclopedia  of  unalienable  truths  and  morals,  belongs  to  the 
world,  like  the  sun,  the  air,  the  ocean,  the  rivers,  the  fountains — the 
common  heirloom  of  humanity. 

The  doctrine  of  divine  unity,  by  collecting  all  the  scattered  race 
of  beauty  and  excellence,  from  every  quarter  of  the  universe,  and  con- 
densing them  into  one  overpowering  conception — by  tracing  the  innu- 
merable rills  of  thought  and  feeling  to  the  fountain  of  an  infinite 
mind — surpasses  the  most  elegant  and  ethereal  polytheism  immeasur- 
ably more  than  the  sun  does  the  "cinders  of  the  element."  However 
beautiful  the  mythology  of  Greece,  as  interpreted  by  Wordsworth,  it 
must  yield  without  a  struggle  to  the  thought  of  a  great  One  Spirit. 
Compared  to  those  conceptions,  how  does  the  fine  dream  of  the  pagan 
mythus  melt  away;  Olympus,  with  its  multitude  of  stately,  celestial 
natures  dwindles  before  the  solitary,  immutable  throne  of  Adonay,  the 
poetry  as  well  as  the  philosophy  of  Greece  shrink  before  the  single 
sentence,  "Hear,  O  Israel,  the  Lord  our  God  is  one  Lord,"  or  before 
any  one  of  these  ten  majestic  commands  hurled  down  amid  lurid  blaze 
above  in  a  halo  of  divine  revelation! 

The  history  of  the  Jewish  nation  offers  to  the  consideration  of  the 
philosopher  and  the  chronicler  many  peculiar  circumstances  nowhere 
else  exemplified  in  any  one  branch  of  the  great  family  of  mankind, 
originating  from  one  common  stem.  In  all  the  characteristics  which 
iistinguish  the  Israelites  from  other  nations,  the  difference  is  wide. 
The  most  remarkable  of  the  distinctions  which  divide  the  Jewish  people 
from  the  rest  of  the  world  is  the  immutability  of  their  laws. 

Revelation,  the  primal  source  of  inspiration  and  prophecy,  set  the 
universe  on  fire  with  a  torch  of  blazing  grandeur  aglow  with  the  com- 
bustible sparks  of  heaven-imparted  gifts  and  illuminated  the  softly 
creeping  shadows  of  fast  decaying  races  with  the  brightest  colors  of  a 
future  hope.  Revelation,  the  essence  of  religious  relief,  was  the  guid-  Essence  of 
ing  star  in  the  unstudded  labyrinth  of  national  and  individual  progress  Religious  Be- 
and  inspiration.  The  code  bequeathed  to  Israel  by  their  great  law- 
giver contains,  as  a  modern  exegetist,  Wilkins,  aptly  remarked,  "the 
only  complete  body  of  law  ever  vouchsafed  to  a  people  at  one  time." 
The  Mosaic  ordinance,  with  its  unequaled  mastery  of  detail,  its  com- 
prehensiveness of  character,  its  universality  of  human  rights  and  rigid 
suppression  of  most  trivial  wrongs,  its  earnest,  nay,  enthusiastic  avowal 
and  championship  of  truth,  justice,  morality  and  above  all  righteous- 
ness— yet  the  firmest  seal  of  His  imperishable  document — is  the  most 
unique  marvel  of  lofty  wisdom  and  divine  forethought  ever  penned  into 
the  inspired  records  of  ancient  history. 

Righteousness,  from  its  patriarchal  primitiveness  to  the  full-grown 
glory  of  prophetic  instinct,  is  the  choicest  pearl  of  biblical  ethics,  and, 
excepting  the  fervent  sentiment  of  brotherly  love,  which  is  so  often 


lief. 


ity. 


124  The  WdkLD'S  congress  of  religions, 

commended  by  the  sages  of  the  Talmud,  embodying  the  frequent 
teachings  of  the  Nazarene,  pleads  most  eloquently  Judea's  claim  as 
the  first  moral  preceptor  of  antiquity. 

Bible  ethics,  justice,  morality,  righteousness  and  all  the  mighty 
elements  embodied  in  virtuous  life  are  summed  up  in  Judaism's  great 
truths,  faithfully  portrayed  and  preserved  to  mankind  in  that  ponder- 
ous volume  of  poetic  inspirations.  Israel's  Bible  first  re-echoed  the 
reverberating  melody  of  truth  as  a  musical  synonym  for  omniscience. 
No  more  plausible  evidence  of  Scripture  verity  can  be  cited  than 
Abraham,  that  staunch  pioneer  of  monotheism,  who,  after  mocking  the 
household  gods  of  Terah,  emerged  from  his  gross  surroundings  in  Ur 
of  Chaldean  magic,  unscathed  by  the  stigma  of  sinful  idolatry  and 
E^?*nc^  o^  prosecuted  his  noble  mission  of  popularizing  the  God-idea  with  una- 
Scripture  Ver-  bated  vigor.  The  same  God,  with  whom  Abraham's  chivalric  spirit  of 
brother-redeeming  love  pleaded,  Jacob's  dreaming  fancy  beheld  en- 
throned on  the  celestial  ladder-top  of  sterling  faith.  That  very  same 
invigorating  and  omnipresent  impulse  preserved  Joseph's  chastity; 
lured  Moses  from  his  flocks  to  guide  a  nation's  destiny;  led  Joshua  to 
victory;  smote  the  enemies  of  Gideon  and  gave  Samson  iron  strength. 
David's  lyre  pealed  forth,  Solomon's  wisdom  lauded,  and  prophecy 
proclaimed  the  majesty  of  God  the  only  truth,  in  poetry,  in  rhythmic 
prose  and  in  melody  of  song  What,  then,  is  truth  but  faith;  what,  then, 
is  faith  but  trust  in  His  sole  unity,  and  where  else  so  manifest  as  in 
Judea's  inscribed  rock  of  salvation? 

Israel's  entire  history  teems  with  apt  illustration  to  preserve  intact 
their  sublime  doctrine  of  the  All  Father,  and  jealously  guard  every 
accessory  to  higher,  perfecter  conception  of  the  potential  Deity — 
Jehovah — the  Lord  of  Hosts. 

We  ''search  the  writ"  according  to  its  liberal  dictates  and  cannot 
but  remark  a  tacit,  unflinching  and  unbending  perseverance,  continu- 
ally on  the  alert  to  comprehend  and  appropriate  a  deeper,  more 
enlightening  idea  of  God  and  His  ways.  "We  have  seen,"  again 
remarks  Mathew  Arnold,  "how  in  its  intuition  of  God — of  that  net 
ourselves,  of  which  all  mankind  from  some  conception  or  other — as 
the  eternal  that  makes  for  righteousness,  the  Hebrew  race  found  the 
revelation  needed  to  breathe  the  notion  into  the  laws  of  morality  and 
to  make  morality  religion.  This  revelation  is  the  capital  fact  of  the 
Old  Testament  and  the  source  of  its  grandeur  and  power.  For  while 
other  nations  had  the  misleading  idea  that  this  or  that  other  than  right- 
eousness is  saving,  and  it  is  not;  that  this  or  that,  other  than  conduct, 
brings  happiness,  and  it  does  not,  Israel  had  the  true  idea — that 
righteousness  is  saving,  that  to  conduct  belongs  happiness." 

We  have  pointed  out  the  priceless  benefits  conferred  upon  man- 
kind by  Israel's  Bible.  It  only  remains  to  be  briefly  demonstrated  to 
what  degree  humanity  is  indebted  to  Hebrew  scriptures  for  gifts  equally 
invaluable,  though  not  so  generally  accredited  to  Judaism  by  the  envy 
of  modern  skeptics.. 

On  Judea's  soil,  that  green  oasis  in  the  desert  of  antiquity,  there 


Widfi    DifEu. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  125 

blossomed  the  bud  of  polite  arts,  of  the  so  much  boasted  sciences  of 
later  Greece  and  plagiarizing  Rome.  Greece  and  Rome  were  indebted 
to  humble  Israel  for  that  reputed  familiarity  with  profound  philosophy 
and  cognate  learning  which  ascribed  to  any  source^and  every  origin, 
save  that  here  advocated,  the  wide  diffusion  of  'Hebraic  wisdom 
among  the  heathen  nations  of  the  past. 

Can  Plato,  Demosthenes,  Cato,  Cicero  and  other  thunderers  of 
eloquence  compete  with  such  lightning  rods  of  magnetic  power  as 
Moses,  David,  Isaiah,  Jeremiah,  Ezekiel  and  other  past  orators  of  Bible 
times?  Who  wrote  nobler  history,  Moses,  Livy  or  Herodotus?  Were 
the  dramas  and  tragedies  of  Sophocles,  ^schylus  and  Euripides  Bion'of Hebraio 
worthy  of  classification  with  the  masterpieces  of  realism  and  grand  ^  ®™* 
cosmogonic  conceptions,  furnished  us  in  the  soul-vibrating  account  of 
Job's  martyrdom?  In  poetry  and  hymnology,  the  harp  of  David  is 
tuned  to  sweater  melody  than  Virgil's  ^Eneid  or  Horace's  odes. 
Strabo's  accurate  geographical  and  ethnological  accounts  are  not 
more  thorough  in  detail  than  scriptural  narratives  and  the  famous 
tenth  chapter  of  Genesis.  The  haughty  philosophical  maxims  of  Mar- 
cus Aurelius,  Epictetus  and  Seneca  fade  Into  insignificance  before  the 
edifying  discourse  and  moral  chidings  of  Koheleth,  whose  very  pessi- 
mism, in  contradistinction  to  heathenish  levity,  failed  not  to  inspire 
and  instruct.  Compare  the  ethics  of  Aristotle  with  those  pure  gems 
of  monition  to  truth,  righteousness  and  moral  chastity  contained  in  the 
Book  of  Proverbs,  as  confront  even  the  all-conquering  wisdom  of  Soc- 
rates with  Solomonic  sagacity.  "The  Zephyrs  of  Attica  were  as  bland, 
and  Helicon  and  Parnassus  were  as  lofty  and  verdant  before  Judea  put 
forth  her  displays  of  learning  and  the  arts  as  afterward."  Yet  no 
Homer  was  ever  heard  reciting  the  vibrating  strains  of  poetry  with 
David.  Isaiah  and  other  monarchs  of  genius  and  soul  culture  poured 
i'orth  their  sublime  symphonies  in  the  holy  land;  yet  none  of  all  the 
muses  breathed  their  inspiration  over  Greece  till  the  spirit  of  the  Most 
High  had  awakened  the  soul  of  letters  and  of  arts  in  the  nation  of  the 
Hebrews.  Not  to  Egypt,  Phoenicia,  or  Syria,  do  Greece  and  her  apt 
disciplC;  Rome,  owe  their  eminence  in  the  entertaining  and  refined 
branches  of  learning.  They  flourished  at  a  period  so  remote  that  fable 
replaces  fact,  and  no  authentic  records — chiefly  obtained  through  a 
comparatively  new  field  in  modern  exploration — are  extant  which 
establish  an  impartial  priority  of  culture  and  science  before  the  He- 
braic age. 

Egypt  is  accredited  with  far  too  much  distinction  in  knowledge 
which  she  never  possessed  to  any  eminent  degree.  Recent  excava- 
tions and  discoveries  from  ruins  of  her  ancient  cities  tend  to  corrobo- 
rate our  view.  A  mass  of  inscribed  granite,  a  papyrus  roll,  or  a  sar- 
cophagus, bears  the  tell-tale  message  of  her  standard  in  taste  and  her 
progress  in  art.  "They  prove  '*  says  Hosmer,  "that  if  she  was  ever  en- 
titled to  be  called  the  Cradle* of  Science,  it  must  have  been  when 
science,  owing  to  the  feebleness  of  infancy,  required  the  use  of  a  cradle. 
But  when  science  had  outgrown  the  appendages  of  bewildering  and 


126  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

tottering  infancy,  and  had  reached  matured  form  and  strength,  Egypt 
was  neither  her  guardian  nor  her  home."  Many  of  Egypt's  works  of 
art,  for  which  an  antiquity  has  been  claimed  that  would  place  them 
anterior  to  David  and  Solomon,  have  been  shown  to  be  compara- 
tively modern;  while  those  confessedly  of  an  earlier  date  have  marks 
of  an  age  which  may  have  excelled  in  compact  solidity,  but  knew  lit- 
tle or  nothing  of  finished  symmetry  or  grace.  Architecture,  the  boast 
of  Greece  and  the  pride  of  Assyria,  whose  stately  palaces  at  Nineveh 
are  to  this  day  the  marvel  of  the  world,  attained  its  loftiest  summit  o\ 
perfection  in  the  noble  structure  reared  by  Israel's  mighty  hand  in 
Jerusalem,  of  which  the  holy  tabernacle  mounted  by  the  cherubim  of 
peace  and  sanctity  was  the  magnificent  model. 

No  one  acquainted  with  the  history  of  the  Hebrews  can  question 
their  pre-eminence  in  the  noble  art.  The  proof  of  it  is  found  in  the 
record  that  endureth  forever.  Though  the  temple  at  Jerusalem  was 
Pre-eminence  destroyed  before  Greece  became  fully  adorned  with  her  splendid  archi- 
Sn  the  Art  of  tecture,  the  plan  which  had  been  given  by  inspiration  from  heaven, 
and  according  to  which  the  peerless  edifice  was  built,  remains  written 
at  full  length  in  Hebrew  scriptures.  The  dimensions,  the  form  and 
proportions  of  all  the  parts  are  described  with  minute  exactness. 
Everything  that  could  impart  grandeur,  grace,  symmetry  to  the  art 
palace  of  worship,  and  which  made  it  to  be  called  for  ages  "the  excel- 
lency of  beauty,"  was  placed  in  the  imperishable  volume  to  be  con- 
sulted by  all  nations  in  all  ages. 

Wherever  we  turn,  in  fact,  we  are  forcibly  reminded  of  Israel's 
precious  legacies  to  mankind  in  almost  every  department  of  industry. 
We  must  ever  return  and  sit  at  the  feet  of  the  Hebrew  bards,  who  as 
teachers,  as  poets,  as  truthful  and  earnest  men,  stand  as  yet  alone — 
unsurmounted  and  unapproached — the  Himalayan  mountains  of  man- 
kind. 

The  Hebrew  scriptures,  not  mere  trickery  of  fate,  is  the  cause  and 
effect  of  the  long  life  and  immortality  of  Judaism.  To  us  **  the 
dictum  of  a  romantic  scribe,"  unique  among  all  the  peoples  of  the 
earth,  it  has  come  undoubtedly  to  the  present  day  from  the  most  dis- 
tant antiquity.  Forty,  perhaps  fifty,  centuries  rest  upon  this  vener- 
able contemporary  of  Egypt,  Chaldea  and  Troy.  The  Hebrew  defied 
the  Pharaohs;  with  the  sword  of  Gideon  he  smote  the  Midianite;  in 
Jephthah,  the  children  of  Ammon.  The  purple  chariot  bands  of 
Assyria  went  back  from  his  gates  humbled  and  diminished.  Babylon, 
indeed,  tore  him  from  his  ancient  seats  and  led  him  captive  by  strange 
waters,  but  not  long.  He  had  fastened  his  love  upon  the  heights  of 
Zion,  and,  like  an  elastic  cord,  that  love  broke  not,  but  only  drew  with 
the  more  force  as  the  distance  became  great.  He  saw  the  Hellenic 
flower  bud,  bloom  and  wither  upon  the  soil  of  Greece.  He  saw  the 
wolf  of  Rome  suckled  on  the  banks  of  the  Tiber,  then  prowl  ravenous 
for  dominion  to  the  ends  of  the  earth,  until  paralysis  and  death  laid 
hold  upon  its  savage  sinews. 

At  last  Israel  was  scattered  over  the  length  and  breadth  of  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  127 

earth.  In  every  kingdom  of  the  modern  world  there  has  been  a  Jew- 
ish element.  There  are  Hebrew  clans  in  China,  on  the  steppes  of  Cen- 
tral Asia,  in  the  desert  heat  of  Africa.  The  most  powerful  races  have 
not  been  able  to  assimilate  them.  The  bitterest  persecution,  so  far 
from  exterminating  them,  has  not  eradicated  a  single  characteristic. 
In  mental  and  moral  traits,  in  form  and  feature  even,  the  Jew  today  is 
the  same  as  when  Jerusalem  was  the  peer  of  Tyre  and  Babylon. 

And  why  not  strive  through  the  coming  ages  to  live  in  fraternal 
concord  and  harmonious  unison  with  all  the  nations  on  the  globe? 
Not  theory  but  practice,  deed  not  creed,  should  be  the  watchword  of  j^^^  ^^^ 
modern  races  stamped  with  the  blazing  characters  of  rational  equity  Creed, 
and  unselfish  brotherhood  Why  not,  then,  admit  the  sgions  of  the 
mother  religion,  the  wandering  Jew  of  myth  and  harsh  reality,  into 
the  throbbing  affections  of  faith-permeating,  equitable  peoples  now 
inhabiting  the  mighty  hemispheres  of  culture  and  civilization? 

Three  religions,  Judaism,  Christianity  and  Islam,  imbibed  the 
liquid  of  enlightenment  from  that  virgin  spring  of  truth,  and  yet  they 
are  distinct,  estranged  from  each  other  by  dogmatic  separatism  and  a 
fibrous  accumulation  of  prejudice,  which  yet  awaits  the  redeeming 
champion  of  old,  who  with  Herculean  grasp  of  irrevocable  conviction 
should  hurl  far  away  the  lead-weight  of  passion  and  bigotry,  of  malice 
and  egotism  from  the  historical  streams  of  original  truth,  equity  and 
righteousness.  Three  religions  and  now  many  more  are  gathered  at 
the  sparkling  fountain  of  a  glorious  enterprise  in  the  cause  of  truth, 
congregated  beneath  the  solid  splendor  of  a  powerful  throne,  wherein 
reclines  the  new  monarch  of  disenthralling  sentiment,  a  glorious  sov- 
ereign of  God-anointed  grace,  to  examine  and  to  judge  with  the 
impartial  scepter  of  Israel's  holiest  emblem — justice — the  merits  of  a 
nation,  who  are  as  irrepressible  as  the  elements,  as  unconquerable  as 
reason  and  as  immortal  as  the  starry  firmament  of  eternal  hope. 

The  scions  of  many  creeds  are  convened  at  Chicago's  succoring 
parliament  of  religions,  aglow  with  enthusiasm,  imbued  with  the 
courage  of  expiring  fear,  electrified  with  the  absorbing  anticipation  of 
dawning  light.  The  hour  has  struck.  Will  the  stone  of  abuse,  a  bur- 
den brave  Israel  bore  for  countless  centuries,  on  the  rebellious  well  of 
truth,  at  last  be  shattered  into  merciless  fragments  by  that  invention 
of  every-day  philosophy,  the  gun-powder  of  modern  war,  rational  con- 
viction; and  finally,  a  blessed  destiny,  establish  peace  for  all  faiths  and 
unto  all  mankind?    Who  knows? 


Rev.  Prof.  George  P.  Fisher,  Yale  College. 


Christianity  a  Religion  of  pacts. 


Paper  by  PROF    G.  P.  FISHER,  D.  D.,  of  Yale  College. 


N  saying  that  Christianity  is  an  "historical  re- 
ligion," more  is  meant,  of  course,  than  that  it 
appeared  at  a  certain  date  in  the  world's  his- 
tory. This  is  true  of  all  the  religions  of  man- 
kind, except  those  which  grew  up  at  times  prior 
to  authentic  records  and  sprung  up  through  a 
spontaneous,  gradual  process.  The  significance 
of  the  title  of  this  paper  is  that,  in  distinction 
from  every  system  of  religious  thought  or 
speculation,  like  the  philosophy  of  Plato  or 
Hegel,  and  from  every  religion  which  consists 
exclusively,  or  almost  exclusively,  like  Moham- 
medanism, of  doctrines  and  precepts,  Christian- 
ity incorporates  in  its  very  essence  facts  or 
transactions  on  the  plane  of  historical  action. 
These  are  not  accidents,  but  are  fundamental  in  the 
religion  of  the  Gospel.  The  preparation  of  Christianity  is  indissolu- 
bly  involved  in  the  history  of  ancient  Israel,  which  comprises  a  long 
succession  of  events.  The  Gospel  itself  is,  in  its  foundations,  made  up 
of  historical  occurrences,  without  w^hich,  if  it  does  not  dissolve  into 
thin  air,  it  is  transformed  into  something  quite  unlike  itself.  More- 
over, the  postulates  of  the  Gospel,  or  the  conditions  which  make  its 
function  in  the  world  of  mankind  possible  and  rational,  are  likewise  in 
the  realm  of  fact,  as  contrasted  with  theoretic  conviction  or  opinion. 
We  can  best  illustrate  and  confirm  the  foregoing  remarks  by  referring 
to  a  passage  in  one  of  the  writings  of  the  great  Christian  apostle,  St. 
Paul.  It  stands  at  the  beginning  of  the  fifteenth  chapter  of  his  first 
epistle  to  the  Corinthians. 

The  state  of  the  Corinthian  church,  disgraced  as  it  was  by  con- 
troversies upon  the  relative  merits  of  the  teachers  from  whom  they 
had  received  the  Gospel,  was  the  occasion  which  led  St.  Paul  to  bring 
out  in  bolder  relief  the  essential  principles  of  Christianity.  These 
would  put  to  flight  all  radical  errors,  and  at  the  same  time  cast  into  the 
shade  minor  topics  of  contention.  A  due  regard  to  fundamental  truth 
would  quell  dissension. 

9  1^9 


In  the  Realm 
of  Fact. 


130  THE   WORLUS  CONGRESS  OF  RELIGIONS, 

The  apostle  begins  the  passage  with  announcing  his  intention  to 
describe  the  Gospel  which  he  had  preached  to  the  Corinthians,  which 
they  had  embraced,  in  which  they  stood,  indeed,  as  a  vain  thing,  an 
idea  that  none  for  a  moment  would  admit.  After  this  preface,  he  pro- 
ceeds to  give  a  formal  statement  of  that  which  constitutes  the  Gospel, 
and  the  point  which  challenges  attention  is  this — that  the  Gospel,  as 
Paul  here  describes  it,  is  made  up  of  a  series  of  facts. 

It  is  the  story  of  Jesus  Christ— of  His  death  and  resurrection.    And 

all  the  proofs  to  which  he  makes  allusions  are   also  matters  of  fact. 

T.,    ^      ,     These  circumstances  in  the  Saviour's  life  were  "  according^  to  the  Script- 

Ihe  (lospel  a  ,,     ,  .       ,  •   i       i  t      •  r     i       /-^i       ^t-.  ^ 

seriesof  Facts,  urcs;  that  IS,  m  agrccmentwith  the  predictions  of  the  Old  lestament. 
They  are  vouched  for  by  witnesses,  and  the  grounds  of  their  credibility 
are  stated.  Not  only  James  and  Peter  and  the  other  apostles  were 
still  alive,  but  the  greater  part  of  the  five  hundred  disciples  who  were 
in  the  company  of  Jesus  after  His  resurrection  were  also  living  and 
could  be  appealed  to.  And,  finally,  he  himself  had  been  suddenly 
converted  from  bitter  enmity,  by  a  specific  occurrence,  by  seeing  Jesus, 
and  had  set  about  the  work  of  a  teacher,  not  of  his  own  notion,  but 
by  the  Saviour's  express  command — a  command  to  which  he  was  not 
disobedient. 

Into  this  part  of  the  passage,  however,  which  touches  on  the  evi- 
dence that  satisfied  Paul  of  the  historical  reality  of  the  death  and 
resurrection  of  Jesus,  we  need  not  here  enter.  We  simply  remark  that 
the  nature  of  these  proofs  accords  with  the  whole  spirit  of  the  passage. 
It  is  more  the  contents  of  the  Gospel  as  here  given  than  the  peculiar 
character  of  the  evidence  for  the  truth  of  it  that  at  present  calls  for 
consideration. 

Christianity  is  distinctly  set  forth  as  a  religion  of  facts.  Be  it 
observed  that  in  asserting  that  Christianity  is  composed  of  facts,  we 
do  not  mean  to  deny  it  to  be  a  doctrine  and  a  system  of  doctrine. 
These  facts  have  all  an  import,  a  significance  which  can  be  more  or  less 
perfectly  defined.  That  Christ  was  sent  into  the  world  is  not  a  bare 
fact,  but  He  was  sent  into  the  world  for  a  purpose,  and  the  end  of  His 
mission  can  be  stated. 

The  death  of  Jesus  has  certain  relations  to  the  divine  administration 
and  to  ourselves.  Thus,  in  the  passage  referred  to  it  is  said,  "  He  died 
for  our  sins,"  or  to  procure  for  us  forgiveness.  And  of  all  the  facts  of 
the  Gospel,  they  have  a  theological  meaning.  The  benefit  which  flows 
from  them  corresponds  to  the  character  and  situation  of  men,  and  this 
condition  in  which  we  are  placed  is  one  that  can  be  described  in  plain 
propositions.  **  Sin  "  is  not  some  unknown  thing,  we  cannot  tell  what, 
but  is  "  the  transgression  of  the  law;"  and  the  meaning  of  the  law  and 
meaning  of  transgression  can  be  explained. 

Nor  is  there  any  valid  objection  to  saying  that  the  Gospel  is  a  sys- 
tem of  doctrine.  These  truths,  of  which  we  have  just  given  examples, 
are  not  isolated  and  disconnected  from  each  other,  but  they  are  related 
to  one  another.  If  we  are  unable  in  all  cases  to  combine  them  and 
adjust  their  relations,  if  there  are  gaps  in  the  structure  not  filled  out, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  131 

parts  that  even  appear  to  clash,  the  same  is  true  of  almost  every  branch 
of  knowledge.  The  physiologist,  the  chemist,  the  astronomer,  will 
confess  jiist  this  imperfection  in  their  respective  sciences.  For  who, 
for  example,  will^  pretend  that  he  understands  the  human  body  so 
thoroughly  that  he  has  nothing  to  learn  and  no  difficulties  to  explain? 
n  all  human  knowledge  is  defective,  and  if,  in  every  department  of 
research  barriers  are  set  at  some  point  to  the  progress  of  discovery, 
how  unreasonable  to  cry  out  against  Christian  theology  because  the 
Bible  does  not  reveal  everything,  and  because  everything  that  the  Bible 
does  not  reveal  is  not  yet  ascertained. 

In  affirming,  then,  that  the  Gospel  is  pre-eminently  a  religion  of 
facts,  there  is  no  design  to  favor  in  the  slightest  degree  the  sentimental 
pietism  or  the  indifference  to  objective  truth,  whatever  form  it  may 
take,  which  would  ignore  theological  doctrine  But  there  is  a  sort  of 
explanation  and  a  sort  of  science  which  men,  especially  in  these  days, 
are  prone  to  demand,  which,  from  the  nature  of  the  case,  is  impossible; 
and  the  state  of  mind  in  which  this  demand  originates  is  a  fatal  dis- 
qualification for  receiving  or  even  comprehending  the  Gospel. 

There  is  a  disposition  to  overlook  this  grand  peculiarity  of  Chris- 
tianity, that  whatever  is  essential  and  most  precious  in  it  lies  in  the 
sphere  of  spirit,  of  freedom.  We  are  taken  out  of  the  region  of  meta- 
physical necessity  and  placed  among  personal  beings  and  among 
events  which  find  their  solution,  and  all  the  solution  of  which  they  are 
capable,  in  the  free  movement  of  the  will  and  affections.  To  seek  for 
an  ulterior  cause  can  have  no  other  result  than  to  blind  us  to  the  real  ^^^  ^*>.^®- 

1     •  T  1  ment   or    t  li  o 

nature  of  the  phenomena,  which  we  have  to  explam.  In  order  to  pre-  wm. 
sent  the  subject  in  a  clear  light,  let  me  ask  the  reader  to  reflect  for  a 
moment  on  the  nature  of  sin.  Look  at  any  act,  whether  committed  by 
yourself  or  another,  which  you  feel  to  be  iniquitous.  This  verdict, 
with  the  self-condemnation  and  shame  that  attend  it,  imply  that  no 
good  reason  can  be  given  for  such  an  act.  Much  more  do  they  imply 
that  it  forms  no  part  of  that  natural  development  and  exercise  of  our 
faculties  over  which  we  have  no  control.  It  is  an  act — a  free  act — a 
breaking  away  from  reason  and  law — having  no  cause  behind  the 
sinner's  will,  and  admitting  of  no  further  explication. 

Do  you  ask  why  one  sins?  The  only  answer  to  be  given  is,  that 
he  is  foolish  and  culpable.  You  strike  upon  an  ultimate  fact,  and  you 
will  stay  by  that  fact,  but  to  endeavor  to  make  it  rational  or  inevitable 
you  must  deny  morality,  deny  that  sin  is  sin  and  guilt  is  guilt,  and 
pronounce  the  simple  belief  in  personal  responsibility  a  delusion. 
What  we  have  said  of  a  single  act  of  wrongdoing  holds  good,  of 
course,  of  morally  evil  habits  and  principles. 

Suppose,  again,  an  act  of  love  and  self-sacrifice,  A  man  resolves 
to  give  up  his  life  for  a  religious  cause,  or  a  woman,  like  Florence 
Nightingale,  to  forsake  her  pleasant  home  for  the  discomforts  and  ex- 
posure of  a  soldiers'  hospital.  What  shall  be  said  of  these  actions? 
Why,  plainly  you  have  done  with  the  explanation  when  you  comeback 
to  that  principle  of  free  benevolence — to  the  noble  and  loving  heart — 


Lho  Soul. 


132  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

from  which  they  spring.  To  make  them  links  in  some  necessary  proc- 
An  Insult  to  ess  by  which  they  no  longer  originate  in  the  full  sense  of  the  word, 
in  a  free  preference  lying  in  a  sphere  apart  from  natural  development 
and  inevitable  causation,  would  be  an  insult  to  the^oul  itself. 

Or,  take  a  benevolent  act  of  another  kind— the  forgiveness  of  an 
injury.  A  man  whom  you  have  grievously  injured  magnanimously 
foregoes  his  right  to  exact  the  penalty,  though  if  he  were  to  exact  it 
you  would  have  no  right  to  complain.  "  His  forgiveness  is  an  act,  the 
beauty  of  which  is  due  to  its  being  a  pre-resolve  on  his  part,  a  will- 
ing gift,  a  voluntary  love.  The  supposition  of  an  exterior  cause  which 
reduces  this  act  to  a  mere  effect  of  organization  or  mental  constitution 
or  anything  else  destroys  the  very  thing  which  you  take  in  hand  to  ex- 
plain. And  the  consequence  would  follow  if  the  injury  which  calls  forth 
pardon  were  resolved  into  something  besides  an  unconstrained,  inex- 
cusable, unreasonable,  and,  in  this  sense,  unaccountable  act. 

So  that  in  the  sphere  of  spirit  we  come  to  facts  in  which  we  have 
to  rest,  there  being  no  further  science  conceivable.  Here  the  bands 
of  necessity  which  we  find  in  the  material  world,  and  up  to  a  certain 
point  in  the  operations  of  the  human  mind,  have  no  place.  We  do  not 
account  for  events  here  as  in  the  material  world,  by  going  back  to 
forces  which  evolved  them  and  the  laws  which  necessitated  them. 
Enough  that  here  has  been  a  choice  to  sin.,  there  has  been  a  holy  will 
and  a  love  that  flinches  from  no  sacrifice.  Our  solutions  are,  to  use 
technical  language,  moral,  not  metaphysical. 

We  have  to  do,  not  with  puppets  moving  about  under  the  pressure 
of  a  blind  compulsion,  but  with  personal  beings,  endued  with  a  free 
spiritual  nature. 

The  preceding  remarks  will  suggest  our  meaning  when  we  affirm 
that  Christianity  is  a  religion  of  facts.  We  may  even  go  back  of  the 
method  of  solution  to  the  first  truth  of  religion — that  of  God,  the  Cre- 
ator. 

To  give  existence  to  the  world  was  the  act  of  a  personal  Being, 
who  was  not  constrained  to  create  but  freely  put  forth  His  power,  be- 
ing influenced  by  motives  such  as  His  desire  to  communicate  good  and 
increase  the  sum  of  blessedness.  The  existence  of  the  will  of  God  is 
a  fact  which  admits  of  no  further  explication,  and  he  who  seeks  to  go 
behind  the  free  will  of  God  in  quest  of  some  anterior  force,  out  of 
which  he  fancies  the  world  to  have  been  derived,  lands  in  a  dreamy 
pantheism,  satisfying  neither  his  reason  nor  his  heart. 

But  let  us  come  to  the  Gospel  itself.  The  starting  point  is  in  fact 
concerning  our  character  and  condition — the  fact  of  sin,  or  alienation 
from  fellowship  with  God.  Refuse  to  look  upon  sin  in  this  light,  just 
as  the  unperverted  conscience  looks  upon  it,  and  the  Gospel  has  no 
longer  any  intelligible  purpose.  Unless  sin  brings  a  separation  from 
God,  with  whom  we  ought  to  be  in  fellowship  and  a  union  with  whom 
is  our  true  life,  there  is  no  significance  in  the  Gospel. 

Here,  then,  we  begin  not  with  an  abstract  theory  or  first  proof  of 
philosophy,  bui  with  a  naked  fact,  which  memory  and  consciousnes§ 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  133 

testify  to.  Sin  is  something  done.  It  is  a  hard  fact,  to  be  compared 
to  the  existence  of  a  disease  in  the  human  frame,  whose  pains  are  felt 
in  every  nerve.  And  sin,  be  it  observed,  is  no  part  of  the  healthy  proc- 
ess of  life,  but  of  the  process  of  death. 

To  presume  to  think  of  it  as  a  necessary,  normal  transition  point 
to  the  true  life  of  the  soul,  is  to  annihilate  moral  distinctions  at  a  sin- 
gle stroke.  And  what  is  salvation  regarded  as  the  work  of  God?  It 
is  a  work.  It  is  not  a  form  of  knowledge,  but  is  a  deed  emanating 
from  the  love  of  God.  It  is  an  act  of  His  love.  Christ  is  a  gift  to  the 
world.  He  teaches,  to  be  sure,  but  He  also  goes  about  doing  good, 
and  rises  from  the  dead,  opening  by  what  He  does  a  way  of  reconcil- 
iation with  God.  The  method  of  salvation  is  not  a  philosophical 
theorem,  but  a  living  friend  of  sinners,  suffering  in  their  behalf  and 
inviting  them  to  a  fellowship  with  Himself.  It  is  the  reconciliation  of 
an  offender  w  ith  the  government  whose  laws  he  has  broken,  and  with 
the  Father  whose  house  he  has  deserted. 

In  like  manner,  the  reception  of  the  Gospel  is  not  by  the  knowing 
faculty,  moving  through  thought.  It  is  rather  an  act  of  the  will  and 
heart.  It  is  the  acceptance  of  the  gift.  Repentance  toward  God  and 
faith  in  our  Lord  Jesus  Christ  are  each  an  act,  as  much  so  as  repent- 
ance for  a  wrong  done  an  earthly  friend  and  faith  in  his  forgiveness.  Ropontance 
What  is  repentance?  To  cease  to  do  evil  and  begin  to  do  well,  to  andFuith. 
cease  to  live  to  ourselves  and  to  begin  to  live  to  God.  And  what  is 
faith?  It  is  an  act  of  confidence  by  which  we  commit  ourselves  to 
another  to  be  saved  by  him.  When  you  witness  the  rescue  of  a  drown- 
ing man,  who  is  struggling  in  the  waves,  by  some  one  who  goes  to  his 
assistance,  you  do  not  call  this  a  philosophy.  Here  is  not  a  series  of 
conceptions  evolved  from  one  another  and  resting  on  some  ultimate 
abstraction,  but  here  is  life  and  action.  There  was  distress  and  ex- 
treme peril  and  fear  on  the  one  side  with  no  means  of  self-help;  there 
was  compassion,  courage  and  self-sacrifice  on  the  part  of  him  who  did 
the  good  deed. 

And  the  metaphysics  of  the  matter  ends  when  you  see  this.  So 
it  is  with  Christianity,  though  the  knowledge  of  it  is  preserved  in  a 
book.  It  is  not,  properly  speaking,  a  philosophy.  On  the  contrary, 
it  is  made  up  of  the  actions  of  personal  beings  and  of  the  effect  of  - 
these  upon  their  relations  to  each  other.  There  is  ill-desert,  there  is 
love,  there  is  sacrifice,  there  is  trust  and  sorrow  for  sin.  The  story  of 
the  alienation  of  a  son  from  an  earthly  parent,  of  his  penitence  and 
return,  of  his  forgiveness  and  restoration  to  favor,  is  a  parallel  to  the 
realities  which  make  up  Christianity. 

The  Gospel  being  thus  the  very  opposite  of  speculation,  being 
historical  in  its  very  foundations,  being  simply,  as  the  term  imports, 
the  good  news  of  a  fact,  everything  depends  upon  our  regarding  it 
from  the  right  point  of  view.  For  if  we  expect  to  find  in  the  Bible 
that  which  the  Bible  does  not  profess  to  furnish,  and  to  get  from 
Christianity  that  which  Christianity  does  not  undertake  to  provide,  we 
shall  almost  invariably  be  misled.     Let  us  suppose,  for  example,  that 


134  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

a  person  comes  to  the  Bible,  having  previously  persuaded  himself  that 
the  verdict  of  conscience  and  the  general  voice  of  mankind  respecting 
moral  evil  are  mistaken. 

There  has  been  no  such  jar  in  the  original  creation  as  the  doctrine 
of  sin  implies.  There  is  no  such  perversion  of  the  soul  from  its  true 
destination  and  true  life,  no  such  violation  of  law  as  is  assumed.  But 
there  is  nothing  save  the  regular  unfolding  of  human  nature  passing 
No  Jar  in  the  through  various  stages  of  progress  according  to  the  primordial  design. 
2on.^^^^  ^^^^  It  seems  strange  that  any  one  who  has  looked  into  his  own  heart  and 
looked  out  for  a  moment  upon  the  world  can  hold  such  a  notion  as 
this.  Yet  the  disbelief  which  presents  itself  in  the  garb  of  philosophy 
at  the  present  day  plants  itself  on  this  theory,  that  the  system  of  things 
or  the  cause  of  things,  as  we  experience  it  and  behold  it,  is  the  ideal 
system.  There  has  been  no  transgression  in  the  proper  sense,  but 
only  an  upward  movement  from  a  half  brute  existence  to  civilization 
and  enlightenment,  the  last  step  of  advancement  being  the  discovery 
that  sin  is  not  guilt,  but  a  point  of  development,  and  that  evil  really  is 
good.  And  the  forms  of  unbelief  which  do  not  bring  foward  distinct 
theories  generally  approximate  more  "or  less  nearly  to  the  view  just 
mentioned.  The  effect  upon  the  mind  of  denying  the  simple  reality  of 
sin,  as  it  is  felt  in  the  conscience,  is  decisive.  One  who  embraces  such 
a  speculation  can  make  nothing  of  Christianity,  but  must  either  reject 
it  altogether  or  lose  its  real  contents  in  the  effort  to  translate  them 
into  metaphysical  notions  of  his  own. 

A  living  God,  a  living  Christ,  with  a  heart  full  of  compassion, 
offering  forgiveness,  calling  to  repentance  and  His  redemption  can 
have  no  significance.  What  call  for  a  divine  interposition  in  a  system 
already  ideally  perfect,  with  all  its  harmonies  undisturbed  ?  Why  break 
upon  a  strain  of  perfect  music?  Why  give  medicine  to  them  who  are 
not  ill?  They  that  are  whole  need  not  a  physician.  How  evident  that 
the  failure  to  recognize  sin  as  a  perverse  act  proceeding  from  the  will 
of  the  creature  incapacitates  one  from  receiving  Christianity! 

Now,  suppose  the  case  of  a  person  who  abides  by  the  plain  and 
well-nigh  inevitable  declarations  of  his  conscience  respecting  good  and 
evil,  and  the  utter  hostility  of  one  to  the  other.  He  has  committed 
sin.  His  memory  recurs  in  part  to  the  occasions.  Every  day  adds  to 
Inward  Peace,  j-^^  number  of  his  transgressions.  His  motives  have  not  been  what 
they  ought  to  be.  A  sense  of  unworthiness  weighs  him  down  and  sep- 
arates him,  as  he  feels,  from  fellowship  with  every  holy  being.  He  is 
not  suffering  so  much  from  lack  of  knowledge.  He  needs  light,  it 
may  be,  but  he  has  a  profounder  want,  a  far  deeper  source  of  distress. 
He  desires  something  to  be  done  for  him  to  restore  his  spiritual  integ- 
rity and  take  him  up  another  plane  where  he  can  find  inward  peace. 

It  is  just  the  case  of  a  child  who  has  fallen  under  the  displeasure 
of  a  parent  and  under  the  stains  of  conscience.  The  want  of  the  soul 
in  this  situation  is  life.  The  cry  is:  "Oh,  wretched  man  that  I  am, 
who  shall  deliver  me?"  We  will  not  stop  to  inquire  whether  this  state 
of  feeling  represents  the  truth  or  not;  but  suppose  it  to  exist,  how  will 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  135 

a  man.  thus  feeling,  come  to  the  Bible  or  to  the  Gospel?  He  is  not 
concerned  to  explain  the  universe  and  enlarge  the  bounds  of  his 
knowledge  by  exploring  the  mysteries  of  being.  He  feels  that  no 
intellectual  acquisition  would  give  him  much  comfort — that  none 
could  be  of  much  value,  as  long  as  this  canker  of  sin  and  guilt  is 
within.  He  craves  no  illumination  of  the  intellect;  at  least,  this  desire 
is  subordinate.  But  how  shall  this  burden  be  taken  from  the  spirit? 
How  shall  he  come  to  peace  with  God  and  himself? 

It  is  the  bread  of  life  he  longs  for.  Nothing  can  satisfy  him,  in 
the  least,  that  does  not  correspond  to  his  necessities  as  a  moral  being. 
He  needs  no  argument  to  prove  to  him  that  he  is  not  what  he  was 
made  to  be,  and  that  his  misery  is  his  fault.  To  him  Ch  istianity, 
announcing  redemption  through  Jesus  Christ,  God's  love  to  sinners, 
and  His  method  of  justifying  the  ungodly,  is  adopted,  and  is,  therefore, 
likely  to  be  welcome.  A  sin  is  a  deed,  so  it  is  natural  that  redemption 
should  be. 

As  sin  breaks  the  original  order,  so  it  is  natural  to  expect  that  the 
system  will  be  restored  from  the  top.  A  penitent  sinner  is  prepared 
to  meet  God  in  Christ,  reconciling  the  world  to  himself;  and  this  fact 
is  sweeter  and  grander  in  his  view  than  all  philosophies  which  profess, 
whether  truly  or  falsely,  to  gratify  a  speculative  curiosity.  Were  it  his 
chief  desire  to  be  a  knowing  man,  he  would  feel  differently;  but  his 
intense  and  absorbing  desire  is  to  be  a  good  man. 

It  is  not  strange  that  among  Protestants  there  should  impercep- 
tibly spring  up  the  false  view  concerning  the  Gospel  on  which  I  have 
commented.  We  say  truly  that  the  Bibk-  is  the  religion  of  Protestants. 
Our  attention  is  directed  to  the  study  c/  a  book.  A  one-sided,  intel- 
lectual bent  leads  to  the  idea  that  the  sole  or  the  principal  office  of 
Christ  is  that  of  a  teacher.  He  does  not  come  to  live  and  die  and  rise 
again  and  unite  us  to  Himself  and  God,  imparting  a  new  principle  or 
moral  and  spiritual  life  to  loving,  trusting  souls;  but  He  comes  to 
teach  and  explain.  If  this  be  so,  the  next  step  is  to  drop  Him  for  a 
consideration  as  a  person  and  to  fasten  the  attention  on  the  contents 
of  His  doctrine;  and  who  shall  say  that  this  step  is  not  logically  taken? 
As  the  intellectual  element  obtains  a  still  stronger  sway  the  interest  in 
His  doctrine  is  merely  on  the  speculative  side. 

Historical  Christianity,  with  its  great  and  moving  events  and  the 
august  personage  who  stands  in  the  center,  disappear  from  view  and 
naught  is  left  but  a  residuum  of  abstractions,  a  perversion  and  carica- 
ture of  Gospel  ideas.  This  proceeding  may  be  compared  to  the  course 
of  one  who  should  endeavor  to  resolve  the  American  revolution  into  Made'''up"of 
an  intellectual  process.  Redemption  is  made  up  of  events  as  real  as  ^^®^*^^- 
the  battles  by  which  independence  was  achieved.  We  need  some  ex- 
planation of  the  purport  of  those  battles  and  their  bearing  on  the  end 
which  they  secure.  And  so  in  the  Bible,  together  with  the  record  of 
what  was  done  by  God,  there  is  given  an  inspired  interpretation 
from  the  Redeemer  Himself,  and  from  those  who  stand  near  Him,  on 
whom  the  events  that  secured  salvation  made  a  fresh  and  lively  impres- 


Redempti  o  n 


136  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

sion.  The  import  of  these  events  is  set  forth.  And  the  conditions  of 
attaining  citizenship  in  this  new  state  in  the  kingdom  of  God,  which  is 
provided  through  Christ,  are  defined. 

From  the  views  which  have  been  presented,  perhaps,  it  is  possible 
to  see  the  foundation  on  which  Christians  hereafter  may  unite,  and  also 
how  the  Gospel  will  finally  prevail  over  mankind.  If  redemption, 
looked  at  as  the  work  of  God,  is  thus  historical,  consisting  in  a  series 
of  events  which  culminate  in  the  Lord's  resurrection  and  the  mission 
of  the  Holy  Ghost,  the  first  thing  is  that  these  events  should  be  be- 
lieved. 

So  that  Christianity,  in  both  fact  and  doctrine,  will  become  a  thing 
perfectly  established,  as  much  so  in  our  minds  and  feelings  as  are  now 
the  transactions  of  the  American  revolution,  with  the  import  and 
results  that  belong  to  them.  It  is  every  day  becoming  more  evident 
that  the  facts  of  Christianity  cannot  be  dissevered  from  the  Christian 
system  of  doctrine,  that  the  one  cannot  be  held  while  the  other  is 
renounced,  that  if  the  doctrine  is  abandoned  the  facts  will  be  denied. 
So  that  the  time  approaches  when  the  acknowledgment  of  the  evan- 
gelical history,  carrying  with  it,  as  it  will,  a  faith  in  the  Scriptural 
exposition  of  it,  will  be  a  sufficient  bond  of  union  among  Christians, 
and  the  church  will  return  to  the  apostolic  creed  of  its  early  days, 
which  recounts  an  epitome  of  the  facts  of  religion. 


Joseph  Cook,  Boston. 


What  the  B'hle  H^s  Taught 


Address  by  JOSEPH  COOK,  of  Boston. 


HE  trustworthiness  of  the  Scriptures  in  revealing 
the  way  of  peace  for  the  soul  has  well  been 
called  religious  infallibility.  The  worth  of  the 
Bible  results  also  from  the  fact  that  it  contains 
a  revelation  of  religious  truth  not  elsewhere 
communicated  to  man.  The  worth  of  the 
Bible  results  also  from  the  fact  that  it  is  the 
most  powerful  agency  known  to  history  in 
promoting  the  social,  industrial  and  political 
reformation  of  the  world  by  securing  the 
religious  regeneration  of  individual  lives.  It 
is  certain  that  men  and  nations  are  sick,  and 
that  the  Bible,  open  and  obeyed,  heals  them. 
All  this  is  true  wholly  irrespective  of  any 
question  as  to  the  method  of  inspiration. 
The  worth  of  the  Bible  results,  in  the  next  place,  from  its  containing, 
as  a  whole,  the  highest  religious  and  ethical  ideals  known  to  man. 
There  is  the  Bible,  taken  as  a  whole,  and  without  a  forced 
interpretation,  a  coherent  system  of  ethics  and  theology  and  an 
implied  philosophy  dazzling  any  other  system  known  to  any  age  of 
the  world..  In  asserting  the  religious  infallibility  of  the  Scriptures  I 
assume  only  two  things  :  One.  The  literal  infallibility  of  the  strictly 
self-evident  truths  of  Scripture.     Two.     The  veracity  of  Christ. 

It  is  a  fact,  and  a  verifiable,  organizing,  redemptive  fact,  that  the 
Scriptures  teach  monotheism,  not  polytheism,  not  pantheism,  not 
atheism,  not  agnosticism.  This  pillar  was  set  up  early.  It  has  been 
maintained  in  its  commanding  position  at  the  cost  of  innumerable 
struggles  with  false  religions  and  false  philosophies.  It  has  resisted 
all  attack  and  dominates  the  enlightened  part  of  the  world  today. 
Man's  creation  in  the;  image  of  God  is  the  next  columnar  truth.  This 
means  God's  Fatherhood  and  man's  sonship.  It  means  God's 
sovereignty  and  man's  debt  of  loyalty.  It  means  the  unity  of  the  race. 
Men  can  have  communion  with  each  other  only  through  their  common 
union  with  God.  It  means  susceptibility  to  religious  inspiration.  It 
means  free  will  with  its  responsibilities. 

l?9 


) 


Relifdoos  In- 
fallibility o  f 
the  Sctiptares. 


140  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

The  family  is  the  next  column  which  we  meet  in  the  majestic  nave. 
Here  is  the  germ  of  all  human  government.  The  ideal  of  the  family- 
set  up  in  Scripture  is  monogamy.  This  ideal  has  been  subjected  for 
ages  to  the  severest  attack.  It  is  an  unshaken  columnar  truth,  how- 
ever, and  dominates  the  enlightened  portions  of  humanity  to  this 
hour. 

The  Sabbath  is  the  next  pillar,  a  column  set  up  early  and  seen  far 
Piiiarainthe  and  wide  across  the  landscapes  of  time,  and  dominating  their  most 
fruitful  fields.  The  cuneiform  tablets  now  in  the  hands  of  Assyriolo- 
gists  show  that  centuries  before  Abraham  left  Chaldea,  one  day  in 
seven  was  spoken  of  as  the  day  of  cessation  from  labor,  and  the  day  of 
rest  for  the  heart. 

A  severe  view  of  sin  is  the  next  pillar.  Ethical  monotheism 
appears  on  the  first  page  of  the  Bible.  The  free  soul  of  man  is  there 
represented  as  under  probation  without  grace.  Freedom  is  abused; 
disorder  springs  up  among  the  human  faculties;  there  is  a  fall  from  the 
divine  order.  This  severe  view  of  sin  is  found  nowhere  outside  the 
Scriptures.  This  fall  from  the  divine  order  is  a  fact  of  man's  experience 
to  the  present  hour. 

Hope  of  redemption  through  undeserved  mercy,  or  the  divine 
grace,  is  the  next  pillar.  This  column  is  set  up  early  in  the  Biblical 
cathedral  and  the  top  of  it  yet  reaches  to  the  heavens  themselves. 
Man  is  represented  in  the  most  ancient  page  of  the  Scriptures  as  at 
first  under  probation  without  grace.  He  fell  from  the  divine  order 
and  is  then  represented  as  under  probation  with  grace.  "The  seed  of 
the  woman  shall  bruise  the  serpent's  head."  These  words  are  the  germ 
of  the  Gospel  itself. 

The  Decalogue  is  the  next  pillar — a  clustered  column — wholly 
erect  after  ages  of  earthquakes.  This  marvelous  pillar  is  the  cen- 
tral portion  of  the  earliest  Scriptures.  All  the  laws  in  the  books  in 
which  the  Decalogue  is  found,  cluster  around  it.  Even  if  it  were  known 
where  and  how  and  when  the  Decalogue  originated,  the  prodigious 
fact  would  yet  remain  that  it  works  well.  Who  knows  where  the  mul- 
tiplication table  originated?  It  works  well.  Who  can  tell  who  in- 
vented the  system  of  Arabic  notation,  giving  a  different  value  to  a 
figure  according  to  its  position?  The  books  do  not  inform  us.  This 
system  is  based  on  a  very  refined  knowledge  of  numbers,  and  is  prob- 
ably a  spark  from  the  old  Sanscrit  anvil;  but  the  Hindu  writers  ascribe 
it  to  supernatural  revelation.  No  matter  where  the  scheme  originated, 
it  is  certain  that  it  works  well. 

The  Psalms  are  the  next  pillar  in  the  divine  cathedral  of  the  Script- 
ures, or  rather  a  whole  transept  of  pillars.  Three  thousand  years  they 
have  been  the  highest  manual  of  devotion  known  among  men.  Nothing 
like  them  as  a  collection  can  be  found  in  all  antiquity.  Greece  has  spokw 
en,  Rome  has  had  the  ear  of  ages,  modern  time  has  uttered  all  its  voices, 
but  the  Psalms  remain  wholly  unsurpassed.  They  express,  as  nothing 
*  outside  the  Holy  Scriptures  does,  not  only  the  unity,  the  righteous- 
ness, the  power,  and  the  majesty  of  God,  but  also  His  mercy.  His  con- 


THE  WORLD'S  CONGRESS  OP  RELIGIONS,  141 

dcscension,  His  pity,  His  tenderness,  His  love.    They  are  the  blossom- 
ing of  the  religious  spirit  of  the  law. 

The  Great  Prophecies  are  the  next  pillar,  or  rather  we  must  call 
these,  like  the  Psalms,  a  whole  transept  of  pillars.  A  chosen  man  called 
out  of  Urof  the  Chaldees  was  to  become  a  chosen  family,  and  that  family 
was  to  become  a  chosen  nation,  and  that  nation  gave  birth  to  a  chosen 
religious  leader,  who  was  to  found  a  chosen  church  to  fill  the  earth. 
This  prediction  existed  ages  before  Christianity  appeared  in  the  world. 
Not  even  the  wildest  claim  made  by  negative  criticism  invalidates  the 
fact  that  this  prophecy  spans  hundreds  of  years  as  an  immeasurably 
majestic  bow  of  the  divine  promise.  This  was  to  be  the  course  of  re- 
ligious history,  and  it  has  been.  The  Jews  were  to  be  scattered  among 
all  nations  and  yet  preserved  as  a  separate  people,  and  they  have  been. 

The  Sermon  on  the  Mount  is  the  next  pillar,  ind  it  stands  where 
nave  and  transept  of  the  Bibical  cathedral  open  into  the  choir.  "  The 
Sermon  on  the  Mount,'*  Daniel  Webster  wrote  on  his  tombstone,  "  can- 
not be  merely  human  production.  This  belief  enters  into  the  depth  of 
my  conscience.  The  whole  history  of  man  proves  it."  There  stands 
the  clustered  column,  there  it  has  stood  for  ages,  and  there  it  will  stand 
forever. 

The  Lord's  Prayer  is  the  next  column.  It  has  its  foundation  in  the 
profoundest  wants  of  man;  its  capital  in  the  boundless  canopy  of  the 
Fatherhood  of  God.  Neither  the  foundation  nor  the  capital  will  crum- 
ble, nor  the  column  fall  while  man's  nature  and  God's  nature  remain 
unchanged. 

The  character  of  Christ  is  the  Holy  of  Holies  of  the  cathedral  of  Holy  of  Holies, 
the  Scriptures.    The  Gospels,  and  especially  the  fourth  Gospel,  are  the 
inmost  sanctuary  of  the  whole  divine  temple.     "I   know  men,"  said     \ 
Napoleon,  "and  I  tell  you  that  Jesus  Christ  was  not  a  mere  man."  ^      S^ 
Mrs.  Browning  wrote  these  words  on  the  leaf  of  her  New  Testament, 
and  Robert  Browning  quoted  them  from  that  sacred  place  to  a  friend 
at  the  point  of  death.     "The  sinlessness  of  Christ,"  said  Horace  Bush-   ^ 
nell,  "forbids  His  possible  classification  with  men."  ^    ^ 

The  identification  of  Christ  with  the  Logos,  or  the  eternal  wisdom 
and  reason,  and  of  Christ's  spirit  with  the  Holy  Spirit,  is  the  supreme 
truth  rising  from  the  side  of  the  sanctuary  in  the  Holy  of  Holies  of  the 
Biblical  cathedral. 

The  verifiable  promise  of  the  gift  of  the  Holy  Spirit  to  every  soul 
self-surrendered  to  God  in  conscience  is  the  next  pillar. 

The  founding  of  the  Christian  church,  which  is  with  us  to  this  day, 
is  the  next.  The  sacraments  of  baptism  and  the  Lord's  Supper,  insti- 
tuted by  our  Lord  Himself,  are  His  continuous  autograph,  written 
across  the  pages  of  centuries. 

The  fruits  of  Christianity  are  the  final  cluster  of  pillars  rising  to 
the  eastern  window  that  looks  on  better  ages  to  come,  and  is  perpetu- 
ally flooded  with  a  divine  illumination.  Goethe  represented  the  Phil- 
istine as  failing  to  admire  cathedral  windows  because  he  sees  them 
from  the  outside,  while  they  are  all  glorious  if  seen  from  within  the 


142  THE  WORLD'S  CONGRESS  OP  MllGIdMS. 

temple.  All  this  is  true  of  the  majestic  windows  in  the  Biblical  cathe- 
dral, including  the  most  sacred  spiritual  history  of  the  church,  age 
after  age. 

The  foundation  stones  beneath  all  the  pillars  and  beneath  the  altar 
in  the  cathedral  of  revelation  are  the  strictly  self-evident  truths  of  the 
eternal  reason  or  the  divine  Logos,  who  is  the  essential  Christ.  God 
is  one,  and  so  the  systems  of  nature  and  of  revelation  must  be  one. 
The  universe  is  called  such  because  it  is  a  unit.  It  reveals  God  as 
Unity,  Reason  and  Love.  And  all  the  strength  of  the  foundation 
stones  belongs  to  the  pillar  and  pinnacle  of  the  cathedral  of  the  Holy 
Word.  And  the  form  of  the  whole  cathedral  is  that  of  the  cross.  The 
unity  of  the  Scriptural  architecture,  built  age  after  age,  is  one  of  the 
supreme  miracles  of  history.  It  is  a  self-revelation  of  the  hand  that 
lifted  the  Biblical  pillars  one  by  one  according  to  a  plan  known  unto 
God  from  the  beginning.  And  the  cathedral  itself  is  full  of  a  cloud  of 
souls.  There  is  a  goodly  company  of  the  martyrs  and  the  apostles 
and  the  prophets.  There  is  the  Lord  and  the  Giver  of  Life.  And 
with  this  company  we  join  in  the  perpetual  anthem:  "Forever,  O  Lord, 
thy  word  is  settled  in  heaven."  **Oh,  how  love  I  Thy  law;  sweeter  is  it 
to  me  than  honey  and  the  honeycomb." 

It  is  true  there  are  things  in  the  Old  Testament  we  do  not  now 
imitate,  but  they  were  trees  that  were  trimmed  from  the  start.  But 
take  the  Scriptures  as  a  whole  and  from  them  you  can  gather  an  inspi- 
ration such  as  comes  from  no  other  book.  I  believe  it  and  you  believe 
it.  I  take  up  the  books  of  Plato,  which  I  think  are  nearest  to  those  of 
the  Bible,  and  press  those  clusters  of  grapes,  and  there  is  an  odious 
stench  of  polygamy  and  slavery  in  the  resulting  juices.  I  will  say 
nothing  of  the  other  sacred  books.  There  are  adulterated  elements  in 
all  of  them,  however  good  some  of  the  elements  may  be.  Now  it  is 
nothing  to  me  if  Professor  Briggs  can  show  that  some  fly  has  lighted 
here  or  there  on  one  or  two  of  these  golden  clusters  of  grapes  and 
specked  it.  Now,  don't  misunderstand  me,  for  I  think  that  parts  of 
the  Bible  were  absolutely  dictated  by  the  Holy  Ghost.  I  believe  the 
Lord's  Prayer  is  exactly  as  God  gave  it.  Was  Christ  inspired?  If 
anybody  ever  was,  he  was. 


• 


South  Sea  Island  Chief;    Convert  to  Christianity. 


Influence  of  the   A^^^^^t   Egyptian 
Religion  on  Qther  Religions. 

Paper  by  J.  A.  S.  GRANT  (Bey),  of  Cairo,  Egypt. 


ANETHO,  an  ancient  Egyptian  priest 
and  historian,  writing  in  Greek  a  history 
of  his  country  and  people  at  the  request 
of  Ptolemy  Philadelphus  (280  B.  C.)  for 
the  grand  library  at  Alexandria,  tells  us 
that  the  history  of  Egypt,  as  gathered 
from  the  hieroglyphic  archives  in  the 
temple  libraries,  was  divided  into  a  myth- 
ical period  and  an  historical  period. 
These  periods  were  also  subdivided  into 
dynasties.  The  mythical  period  had  four 
dynasties  and  the  historical  period  had 
thirty,  down  to  Nectanebo  II,  the  last 
Pharaoh  of  Egyptian  blood. 

As  the  ancient  Egyptian  religious 
^K  t  \  beliefs  have  their  foundation  in  the  mythical 
m$/  |.>  period,  I  shall  confine  myself  to  that  particular 
ft  ^  division  of  the   history,  leaving  out  only  the 

/  prehistoric  dynasty  that  does  not  come  within 

of  this  paper, 
then,  is  Manetho's  way  of  putting  it: 

ANCIENT  EGYPTIAN  HISTORY. 

I.     THE   MYTHICAL   PERIOD. 

1st  Dynasty— A  Dynasty  of  Gods  (Elohim  in  Hebrew),  as  rulers, 

probably  over  nature  and  the  lower  creation. 
2d  Dynasty — A  Dynasty  of  Gods,  as  rulers  over  a  higher  creation, 

as  Man. 
3d  Dynasty — A  Dynasty  of  Demi-Gods,  as  rulers  over  Man  as 

a  race. 
4th  Dynast^r — A  Dynasty  of  Prehistoric  Kings,  as  rulers  over 

communities  of  men. 

We  see  in  this  profane  history  of  Manetho  transitions  that  he 
himself  does  not  explain,  but  that  now'  are  made  clear  by  the  latest 

X4& 


the  scope 
Here, 


A 

Kind 

of 
Evolu- 
tion. 


The  Mythical 
Period. 


146  fM£:  WORLD'S  CONGRESS  OF  RELIGION^. 

light  thrown  on  the  religion  of  the  ancient  Egyptians.      Let  me  then 
give  you  a  running  commentary  on  the  above. 

The  first  dynasty,  that  lasted  a  great  many  Sothic  cycles,  was 
taken  up  with  the  creation  of  the  world  under  the  gods  (Elohim). 

The  second  dynasty  probably  became  so  through  some  great 
change  that  took  place  on  the  creation  of  man.  The  gods  now  were 
ruling  over  while  at  the  same  time  they  had  free  intercourse  with 
man. 

Here  Manetho's  division  of  his  history  might  have  stopped,  and 
if  so  we  should  have  had  at  the  present  day  the  second  dynasty  of  the 
mythical  period  still  continuing,  i.  e.,  God  ruling  over  and  having  free 
intercourse  with  unfallen  man;  but  no,  it  was  destined  otherwise. 

It  appears,  from  some  cause  unrecorded  by  Manetho,  that  the 
gods  were  obliged  to  withdraw  themselves  from  man  and  have  no 
further  intercourse  with  him.  Man,  however,  being  naturally  religious, 
was  ill  at  ease,  owing  to  the  withdrawal  of  his  gods.  And  the  gods 
had  pity  on  him,  so,  as  he  could  no  more  raise  himself  to  the  level  of 
the  gods,  the  gods  lowered  themselves  by  partaking  of  his  nature,  and 
thus  they  came  again  to  the  earth  to  rule  over  and  have  friendly  inter- 
course with  man. 

This  introduces  us  to  the  third  dynasty,  or  dynasty  of  demi-gods. 
This  was  taught  to  the  people  thus:  The  sky  was  deified  and  called 
Nut,  a  goddess,  while  the  earth  was  deified  and  called  Seb,  a  god. 
DerSGoL.  ^^  Seb  and  Nut  now  appear  as  husband  and  wife,  and  have  a  large  family 
of  sons  and  daughters,  who  are  partly  terrestrial  and  partly  celestial, 
sharing  the  natures  of  father  and  mother.  This  is  the  family  of  demi- 
gods that  introduces  the  third  dynasty  of  Manetho's  mythical  period 
The  names  of  the  more  prominent  among  them  are  Osiris  (male),  Isis 
(female).  Set  (male),  Nephthys  (female). 

This  part  of  the  myth  has  been  put  into  verse  by  a  Scottish  bard 
thus: 

A  new  relationship,  yet  old, 

In  ancient  story  hath  been  told; 

The  sky's  descent  to  meet  the  earth, 

And  shower  its  blessings  on  each  hearth. 

Its  azure  hue  beams  on  its  face, 

While  o'er  the  earth  in  close  embrace 

It  bends  and  holds  with  loving  clasp 

The  rounded  globe  within  its  grasp. 

Could  we  discern  these  movements  made 

As  zephyrs  waft  o'er  hill  and  glade 

The  loving  whispers  sent  from  heaven, 

Of  peace  on  earth,  of  sins  forgiven, 

We  might  not  think  the  Egyptians  wrong 

Who  led  the  sky  in  nuptial  song 

The  earth  to  wed;  and  thus  began 

A  race,  at  once  both  God  and  man 

(The  offspring  of  this  union  fair), 

On  earth  to  dwell,  for  man  to  care. 

In  this  family  of  demi-gods  Osiris  took  the  lead  and  ruled.  He 
married  his  sister  Isis,  but  we  do  not  read  of  their  having  any  children 


fHE  WORLD'S  CONGRESS  OF  REUGIOMS.  147 

during  their  married  life.  Osiris  was  the  personification  of  everything 
good.  He  and  his  brothers  and  sisters  had  their  seat  of  government 
at  Abydos  in  upper  Egypt;  but  Osiris  was  always  going  on  journeys 
to  do  his  people  good,  and  more  especially  to  teach  them  agriculture. 
They  were  a  happy  family  and  lived  in  paradise — peace  and  concord — 
until  undue  ambition  on  the  part  of  Set  made  him  conspire  against  his 
brother  Osiris  and  kill  him.  Set  now  becomes  the  personification  of 
satan,  or  the  evil  one,  and  usurped  the  place  of  Osiris.  This  is  a  paral- 
lel of  the  apocalyptic  rebellion  in  heaven  and  the  rule  of  satan  on  the 
earth.  Isis  was  in  great  distress  and  wept  over  the  dead  body  of  her 
husband,  and  while  thus  engaged  she  became  miraculously  pregnant 
and  in  due  time  gave  birth  to  Horus,  who  was  destined  to  wage  war 
against  Set  and  to  overcome  him.  Being  demi-gods,  however,  neither 
the  one  nor  the  other  could  be  annihilated;  so  Set  came  and  arbi- 
trated between  them,  and  decided  that  they  both  should  have  place 
and  power.  This  was  by  way  of  explaining  the  continuance  of  good 
and  evil  on  the  earth  Although  Osiris  was  killed  in  as  far  as  his 
earthly  body  was  concerned,  yet  he  appears  in  the  nether  world  as 
judge  of  the  dead,  and  Horus,  his  son,  is  represented  in  the  world  of 
spirits  introducing  the  justified  ones  to  his  father.  Here  Osiris  takes 
the  place  of  the  Christian  Messiah,  and  is  offered  up  as  a  sacrifice 
for  sin. 

The  Osirian  myth  was  also  allegorically  explained  by  a  solar 
myth.  Osiris,  after  his  death,  became  "the  sun  of  the  night,"  and  ap- 
peared no  more  upon  the  earth  in  his  own  person,  but  in  that  of  his 
son  Horus,  who  was  "the  sun  at  sunrise,"  as  the  dispeller  of  darkness, 
to  bring  light  and  life  to  the  whole  world  and  to  destroy  the  power  of 
Set.  Osiris,  after  his  death,  was  Ra,  the, sun  of  the  day.  Isis,  the  wife 
of  Osiris,  was  the  moon  goddess,  and  all  the  Pharaohs  were  deified 
and  looked  upon  as  the  personificatioi  of  Ra  upon  the  earth.  (Here 
we  have  the  origin  of  the  divine  right  of  kings.) 

The  belief  in  the  death  of  Osiris  on  account  of  sin  was  the  only 
atoning  sacrifice  in  the  Egyptian  religion.  All  the  other  sacrifices  sacrifices, 
were  sacrifices  of  thanksgiving,  in  which  they  offered  to  the  gods  flow- 
ers, fruits, meat  and  drink;  for  they  thought  the  gods  had  need  of  such 
things,  as  the  Egyptians  believed  spiritual  beings  lived  on  the  spiritual 
essences  of  material  things. 

Besides  these  beliefs,  the  ancient  Egyptians  had  a  moral  code  in 
which  not  one  of  the  Christian  virtues  is  forgotten — piety,  charity, 
sobriety,  gentleness,  self-command  in  word  and  action,  chastity,  the 
protection  of  the  weak,  benevolence  toward  the  needy,  deference  to 
superiors,  respect  for  property — in  its  minutest  details,  etc. 

Osiris,  Isis  and  Horus,  i.  e.,  father,  mother  and  son,  were  wor- 
shiped universally  as  a  triad;  and  Isis,  so  frequently  represented  with 
Horus  as  a  suckling  child  on  her  knee,  gave  origin. to  the  combination 
of  the  Madonna  and  infant  on  her  knee  in  the  Christian  religion. 

This  worship  of  the  Madonna  was  a  cunning  device  to  gain  over 
the  pagans  to  Christianity,  who  saw  in  her  their  Isis  or  Ashtoreth,as  the 


148  THE  WORLUS  CONGRESS  OF  RELIGIONS, 

case  might  be.  (The  Ptolemies,  about  four  centuries  before  this, 
adopted  a  similar  trick  to  unite  the  Egyptians  and  Greeks  in  their 
cultus,  and  when  Egypt  came  under  the  sway  of  the  Romans  they 
adopted  the  tactics  of  the  Greeks.) 

Again,  the  ancient  Egyptians  believed  that  the  living  human  body 
consisted  of  three  parts:  First,  Sahoo,  the  fleshy,  substantial  body — 
B^y®  Human  ^^  mummified  body;  second,  Ka,  the  double.  It  was jthe  exact  coun- 
terpart of  the  substantial  body,  only  it  was  spiritual  and  could  not  be 
seen.  It  was  an  intelligence  that  permeated  all  through  the  body  and 
guided  its  different  physical  functions,  such  as  digestion,  etc.  It  cor- 
responded to  what  we  call  "  the  physical  life  ;  third,  Ba.  The  Ba 
corresponds  to  our  soul,  or,  rather,  spirit;  that  part  of  our  nature  which 
fits  us  for  union  with  God. 

When  the  Sahoo  died  the  Ka  and  the  Ba  continued  to  live,  but 
separated  from  each  other.  The  Ba,  after  the  death  of  the  body,  took 
flight  from  this  earth  to  go  to  the  judgment  hall  of  Osiris  in  Amenta, 
there  to  be  judged  as  to  the  deeds  done  in  the  body,  whether  they  had 
been  good  or  bad.  The  justified  soul  was  admitted  into  the  presence 
of  Osiris,  and  made  daily  progress  in  the  celestial  life,  as  represented 
by  different  heavenly  mansions,  which  the  soul  entered  by  successive 
gates,  if  it  could  pronounce  the  special  prayers  necessary  for  opening 
these  gates. 

There  were  still  obstacles  in  the  path,  but  these  were  easily  over- 
come by  the  soul  assuming  the  form  of  the  deity.  And,  in  fact,  the 
justified  soul  is  always  called  "  the  Osiris/'  or  Pa-aa,  the  great  one,  i.  e., 
it  became  assimilated  to  the  great  and  good  god.  The  Ba  was  gener- 
ally represented  as  a  hawk  with  a  human  head  (the  hawk  was  the  em- 
blem of  Horus),  as  if  the  seat  of  the  soul  was  in  the  head,  which  was 
furnished  with  the  hawk's  body,  whereby  it  was  able  to  fly  away  from 
the  earth  to  be  with  Horus. 

The  Ka,  which  means  double,  was  represented  by  two  human  arms 
elevated  at  right  angles  at  the  elbows.  This  was  to  indicate  that  the 
spiritual  body  was  exactly  the  same  in  every  way  as  the  natural  body, 
just  as  one  arm  is  like  the  other,  only  it  could  not  be  seen. 

The  Ka  was  not  furnished  with  wings,  so  that  it  could  not  leave 
the  earth,  but  continued  to  live  where  it  used  to  live  before  it  was  dis- 
embodied and  more  particularly  in  the  tomb,  where  it  could  rest  in  the 
mummy  (it  was  for  this  very  purpose  that  the  Egyptians  preserved 
the  dead  body),  or  in  the  portrait  statues  placed  for  it  in  the  ante- 
chamber of  the  tomb.  The  Egyptians  believed  that  the  Ka  could  rest 
also  in  portrait  statues.  This  must  have  been  a  great  consolation  to 
the  friends  of  those  whose  bodies  had  been  lost  at  sea  or  in  any  other 
way  that  prevented  their  being  embalmed  and  preserved.  The  Ka 
continued  to  have  hunger  and  thirst,  to  be  subject  to  fatigue,  etc.,  just 
as  when  in  the  body,  and  it  had  to  live  on  the  spiritual  essence  of  the 
offerings  brought  to  it.  It  could  die  of  hunger,  etc.,  but  this  meant 
annihilation  for  the  Ka. 

There  is  some  indication  of  the  future  union  of  the  Ka  and  the  Ba» 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


149 


Ma  m  m 


House. 


for  we  occasionally  find  the  Ba  visiting  the  mummy  in  the  tomb  where 
the  Ka  dwells,  and  again  we  have  a  divinity  called  Neheb-Kaoo,  which 
simply  means  the  joiner  of  Kas  (probably  to  Bas).  This  may  come 
out  more  clearly  after  further  research. 

There  were  two  grades  of  punishment  for  the  condemned  Ba:  The 
more  guilty  Ba  was  condemned  to  frightful  sufferings  and  tortures  and 
devouring  fire  till  it  succumbed  and  was  ultimately  annihilated;  the 
less  guilty  Ba  was  put  into  some  unclean  animal  and  sent  back  to  the 
earth  for  a  second  probation. 

After  the  dead  body  was  embalmed,  it  was  a  common  custom  with 
the  Egyptians  for  the  relatives  of  the  deceased  to  keep  the  mummy 
for  even  a  lengthened  period  in  the  house,  and  the  place  apportioned  Kept  in 
to  it  was  the  dining-hall,  where  it  served  as  a  constant  reminder  of 
death.  And  at  their  great  public  feasts  a  mummified  image  of  Osiris 
was  handed  round  among  the  guests,  not  only  to  remind  them  of  death, 
but  to  indicate  that  the  contemplation  of  the  death  of  Osiris  would 
benefit  them  in  the  midst  of  their  feasting  and  hilarity. 

While  Osiris  and  Horus  are  represented  as  father  and  son,  they 
are  yet  really  one  and  the  same.  Osiris  was  "the  sun  of  the  night," 
while  Horus  was  "the  sun  of  the  day."  This  symbolism  simply  taught 
different  phases  of  the  same  deity;  for  the  sun  remains  the  same  sun 
after  sunset  as  it  was  before  sunset,  and  all  the  Egyptians  must  have 
known  this.  You  may  get  people  even  nowadays  to  believe  in  the 
coat  of  Treves,  the  Veronica,  the  liquifying  of  St.  Januarius'  blood, 
and  a  thousand  other  cunningly  devised  fables  that  do  not  lead  to 
higher  beliefs,  but  rather  detract  from  such  beliefs  when  they  exist. 
The  ancient  Egyptians,  however,  although  accused  of  animal  worship, 
saw  in  these  animals  attributes  of  their  one  nameless  God,  and  origi- 
nally their  apparent  adoration  of  an  animal  was  in  reality  adoration  of 
their  god  for  one  or  other  of  his  beneficent  attributes;  and  the  result 
was  elevating,  as  the  history  of  the  early  dynasties  proves. 

Bunsen  says  that  the  animals  in  the  animal  worship  of  Egypt  were 
at  first  mere  symbols,  but  became  by  the  inherent  curse  of  idolatry 
real  objects  of  worship.  Maspero  believes  that  the  religion  of  the 
Egypti3-"s,  at  first  pure  and  spiritual,  became  grossly  material  in  its 
later  developments,  and  that  the  old  faith  degenerated. 

To  clothe  or  symbolize  a  spiritual  truth  is  evidently  a  very  dan- 
gerous proceeding,  as  we  learn  from  past  history.  The  ancient  Egyp- 
tians figured  the  attributes  of  their  one  god,  and  in  due  time  each  of 
these  figures  was  worshiped  as  a  separate  deity.  This  constituted 
idolatry,  which  led  to  the  degradation  of  the  Egyptians  and  disinte- 
gration of  their  power.  The  Elohim  of  the  Hebrews  was  exactly  the 
same  as  the  gods  of  the  Egyptians,  i.  e,,  a  unity  in  plurality  and 
vice  versa,  one  god  with  many  attributes. 

The  one  god  of  the  Egyptians  was  nameless,  but  the  combination 
of  all  the  other  good  divinities  made  up  his  attributes,  which  were 
simply  powers  of  nature.  Renouf  says  that  in  the  Egyptian,  as  in 
almost  all  known  religions,  a  power  behind  ^U  the  powers  of  nature 


.  e  8 
the 


Idolatrj. 


150  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


was  recognized  and  was  frequently  mentioned  in  the  texts.  But  to  this 
power  no  temple  was  ever  raised.  "He  was  never  graven  in  stone 
His  shrine  was  never  found  with  painted  figures.  He  had  neither 
ministrants  nor  offerings." 

The  Jehovah  of  the  Hebrews  would  correspond  to  the  Egyptian 
Osiris.  Jehovah  is  more  particularly  the  divine  ruler  of  the  Hebrews, 
while  Osiris  was  the  divine  ruler  more  particularly  over  Egypt  and 
the  Egyptians,  having  his  seat  of  government  in  Egypt.  These  two 
names  were  held  so  sacred  that  they  were  never  pronounced,  and  in 
the  ancient  Egyptian  religion  this  superstition  was  carried  to  such 
an  extent  that  sculptor  and  scribe  always  spelled  the  name  Osiris 
backward;  i.  e.,  instead  of  "As-ari,"  made  it  "Ari-as." 

We  don't  know,  I  believe,  how  Jehovah  should  be  spelled  or  pro- 
nounced, and,  therefore,  we  do  not  know  its  etymology;  but  some 
Solar  Deity,  scholars  trace  it  through  the  Phoenician  to  an  appellation  for  the  sun. 
Now,  Osiris  was  a  solar  deity,  and  his  name,  "As-ari,"  means  "the  en- 
throned eye,"  no  doubt  to  indicate  that  he  is  the  all-seeing  one,  just 
as  the  sun  in  the  heavens  throws  light  on  everything  and  rules  the  sea- 
sons for  the  benefit  of  man. 

Jehovah-Elohim  in  the  Hebrew  religion  would  be  Osiris-Ra  in  the 
Egyptian  mythology.  Elohim  created  the  heavens  and  the  earth,  in  the 
Hebrew  religion,  while  Ra,  in  Egyptian  mythology,  received  mate- 
rials from  Phthah  to  create  the  world  with.  Ra  was  the  creative  prin- 
ciple of  Phthah.  Phthah  was  the  originator  of  all  things,  but  he 
worked  visibly  through  Ra,  just  as,  in  the  case  of  the  Christian  relig- 
ion, God  created  all  things  through  Jesus  Christ. 

"The  search  for  knowledge  is  only  good  when  it  is  the  seeking  for 
truth,  and  truth  valuable  only  when  it  leads  to  duty,  right  and  God. 
Sleepless  vigilance  is  the  price  of  liberty.  What  man  knows  of  God  is 
from  Christ,  who  was  able  to  reveal  the  one  to  the  other,  because  He 
partook  of  the  nature  of  each.  Christ's  doctrine  of  a  God-head  is  that 
of  One  whose  unity  is  not  the  unity  of  a  monad  but  of  an  organ- 
ism. That  God  could  be  God  in  the  attributes  which  our  modern 
consciousness  ascribes  to  Him,  i.  e.,  that  He  could  be  ethical,  social 
and  paternal,  involves  the  necessity  of  His  nature  containing  subject 
and  object,  both  of  knowledge  and  feeling;  in  ether  words,  of  a  sub- 
division of  His  essence  into  what  we  may  speak  of  as  persons." 

Summary:  In  the  ancient  Egyptian  religion,  therefore,  we  have 
clearly  depicted  to  us  an  unnamed  almighty  deity  who  is  uncreated 
and  self-existent.  He  is  at  first  represented  by  a  battle-ax  and  after- 
ward by  a  dwarfish,  embryonic-looking  human  figure,  and  as  such  he 
supplied  materials  (protoplasm)  to  Ra,  the  sun  god,  to  create  the 
world  with.  God  dwelt  with  man  till  man  rebelled  against  Him.  A 
god  man  (Osiris)  had  to  come  to  the  earth  to  deliver  and  do  good 
to  man.  He,  however,  was  sacrificed,  having  been  killed  by  the  evil 
principle,  but  only  in  as  far  as  his  human  body  was  concerned,  for  he 
afterward  appeared  in  the  next  world  as  the  judge  of  the  dead,  and 
his  son,   Horus,  who  c^me  frgm  his  father's  dead  body,  manifested 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  151 

himself  on  the  earth  as  the  sun  at  sunrise  to  dispel  darkness  and  de- 
stroy the  works  of  the  wicked  one. 

The  ancient  Egyptian  hope,  both  for  time  and  for  eternity,  was 
founded  on  faith  in  the  Osirian  myth  and  conformed  to  the  code  of 
morals  laid  down  in  the  religious  books  After  death  the  condemned 
soul,  according  to  the  enormity  of  its  guilt,  was  allowed  a  second  pro- 
bation, or  had  such  punishment  inflicted  as  ultimately  to  end  in  anni- 
hilation; the  justified  soul  was  assimilated  into  Osiris,  dwelt  in  his 
presence  and  obeyed  his  commands,  being  helped  by  angelic  servants 
(ushabtioo)  in  carrying  on  the  mystic  husbandry.  The  justified  soul 
had  to  take  part  in  the  daily  celestial  work,  and  had  daily  to  acquire 
more  knowledge  and  wisdom  to  help  it  in  its  progress  through  the 
mansions  of  the  blest. 

The  illustrations  for  this  paper  graphically  explain  the  influence 
the  ancient  Egyptian  religion  exerted  over  the  religions  that  came  in 
contact  with  it,  more  particularly  by  way  of  grafting  a  great  deal  of  its 
symbolism  on  those  religions;  and  many  of  our  Biblical  expressions 
are  word  for  word  the  same  as  we  find  in  the  Egyptian  mythological 
texts. 

The  evolution  of  the  emblem  now  used  to  represent  the  Christian 
cross  had  its  origin  in  ancient  Egyptian  symbols.  The  fore  and 
middle  fingers  were  used  as  a  talisman  by  the  ancient  Egyptians  to 
avert  the  evil  eye.  It  was  grafted  on  to  the  Christian  religion  as  the 
symbol  for  conferring  a  divine  blessing.  The  winged  disc  of  the  sun 
that  overshadowed  the  gateways  of  the  Egyptian  temples  and  that 
represented  the  overruling  Providence  was  called  by  the  Greeks  the 
Agathodaemon,  and  the  Messiah  is  referred  to  in  the  Bible  as  the  sun 
of  righteousness,  rising  with  healing  in  His  wings. 

Besides  these  similarities  in  symbolism  between  the  Egyptian 
mythology  and  other  religions,  mention  might  also  be  made  of  the 
sameness  in  plan  of  an  Egyptian  temple  and  the  tabernacle  of  the 
Israelites  and  temple  of  Solomon.  There  is  also  a  singular  similarity  .  Similarities, 
between  the  cherubim  and  the  winged  Isis  and  Nephthys  protecting  ^^  ^™  ^^™ 
Horus.  The  ostrich  Qgg  that  one  meets  with  so  frequently  suspended 
in  oriental  places  of  worship  has  its  origin  in  the  mundane  ^gg  that 
Ra,  the  sun-god,  created  and  out  of  which  the  world  came  when  it  was 
hatched. 

The  Pharaoh  (who  was  always  deified),  like  the  Jewish  high  priest, 
was  the  only  one  admitted  into  the  Holy  of  Holies  (Adytum),  there 
to  appear  before  the  symbol  of  Deity  to  present  the  oblations  of  his 
people;  for,  be  it  remembered,  no  one  could  offer  an  oblation  to  the 
Deity  but  through  the  deified  king.  The  temple  processions  and  car- 
rying of  shrines  with  symbols  of  gods  in  them  formed  a  conspicuous 
part  of  the  ancient  Egyptian  ritual.  Before  the  Pharaoh  entered  upon 
a  warlike  campaign  the  image  that  symbolized  the  warlike  attribute  of 
the  Deity  was  carried  in  a  shrine  at  the  head  of  a  grand  procession  of 
priests  and  adherents  of  the  temple,  and  the  people  bowed  the  head 
as  it  passed  and  sent  up  a  prayer  for  a  blessing  on  the  campaign.    The 


152  THE   WORLDS  CONGRESS  OF  RELIGIONS, 

"immaculate  conception"  was  accepted  by  the  ancient  Egyptians  with- 
out a  dissenting  voice;  for  Isis  was  a  goddess,  and,  therefore  immacu- 
late, and  her  conception  of  Horus  was  miraculous. 

Many  of  the  Mohammedan  social  and  religious  customs  are  decid- 
edly ancient  Egyptian  in  their  origin.  This  can  easily  be  accounted 
F^iSxf  ^*^*'°  foi'  fi'om  the  fact  that  the  prophet  Mohammed  had  a  Koptic  (descended 
from  the  ancient  Egyptian)  scribe  (the  prophet  himself  was  illiterate, 
for  he  could  neither  read  nor  write)  as  well  as  a  Koptic  wife,  who 
must  have  exerted  some  influence  over  him;  but  apart  from  this  we 
must  not  forget  that  after  the  Mohammedan  conquest  of  Egypt  a 
large  proportion  of  the  half-Christianized  Egyptians  were  compelled 
(nolens  volens)  to  become  Moslems,  and  as  there  was  no  change  of 
heart,  they  still  clung  to  as  many  of  their  religious  customs  and  super- 
stitious beliefs  as  they  dared  to,  and  in  this  respect  the  Mohammedan 
faith  is  very  elastic. 

Much  more  might  have  been  written  on  this  subject,  and  by  a 
more  competent  hand  than  mine,  but  sufficient,  I  hope,  has  been 
brought  to  light  to  show  the  importance  of  a  careful  study  of  the  dead 
religions  that  probably  had  a  revelation  from  God  as  their  basis,  for 
we  believe  that  God  never  left  Himself  without  a  witness. 


a 

o 


Theology  of  Judaism. 


Paper  by  DR.  ISAAC  M.  WISE,  of  Cincinnati. 


Error  the 
Cause  of  Fac 
tonalidm. 


Dogmas 
Specified. 


HE  theology  of  Judaism,  in  the  opinion  of 
many,  is  a  new  academic  discipline.  They 
maintain  Judaism  is  identical  with  legalism;  it 
is  a  religion  of  deeds  without  dogmas.  The- 
ology is  a  systematic  treatise  on  the  dogmas 
cf  any  religion.  There  could  be  no  theology 
of  Judaism.  The  modern  latitudinariansand 
syncretists  on  their  part  maintain  we  need 
more  religion  and  less  theology,  or  no  the- 
ology at  all,  deeds  and  no  creeds.  For  re- 
ligion is  undefinable  and  purely  subjective; 
theology  defines  and  casts  free  sentiments  into 
dictatorial  words.  Religion  unites  and  theol- 
ogy divides  the  human  family,  not  seldom,  into 
hostile  factions. 

Research  and  reflection  antagonize  these  objections.  They  lead 
to  conviction,  both  historically  and  psychologically.  Truth  unites  and 
appeases;  error  begets  antagonism  and  fanaticism.  Error,  whether  in 
the  spontaneous  belief  or  in  the  scientific  formulas  of  theology,  is  the 
cause  of  the  distracting  factionalism  in  the  transcendental  realm. 
Truth  well  defined  is  the  most  successful  arbitrator  among  mental  com- 
batants. It  seems,  therefore,  that  the  best  method  to  unite  the  human 
family  in  harmony,  peace  and  good  will  is  to  construct  a  rational  and 
humane  system  of  theology  as  free  from  error  as  possible,  clearly 
defined  and  appealing  directly  to  the  reason  and  conscience  of  all 
normal  men.  Research  and  reflection  in  the  field  of  Israel's  literature 
and  history  produce  the  conviction  that  a  code  of  laws  is  no  religion. 
Yet  legalism  and  observances  are  but  one  form  of  Judaism.  The 
underlying  principles  and  doctrines  are  essentially  Judaism,  and  these 
are  material  to  the  theology  of  Judaism,  and  these  are  essentially 
dogmatic. 

Scriptures  from  the  first  to  the  last  page  advance  the  doctrine  of 
divine  inspiration  and  revelation.  Ratiocinate  this  as  you  may,  it 
always  centers  in  the  proposition:  There  exist  an  inter-relation  and 
a  faculty  of  inter  ^.ommunication  in  the  nature  of  that  universal,  prior 

154 


Dr.  Isaac  M.  Wise,  Cincinnati, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


157 


and  superior  being  and  the  individualized  being  called  man;  and  this 
also  is  a  dogma. 

Scriptures  teach  that  the  Supreme  Being  is  also  Sovereign  Provi- 
dence. He  provides  sustenance  for  all  that  stand  in  need  of  it.  He 
foresees  and  foreordains  all,  shapes  the  destinies  and  disposes  the 
affairs  of  man  and  mankind,  and  takes  constant  cognizance  of  their 
doings.  He  is  the  lawgiver,  the  judge  and  the  executor  of  His  laws. 
Press  all  this  to  the  ultimate  abstraction  and  formulate  it  as  you  may, 
it  always  centers  in  the  proposition  of  "Die  sittliche  Weltordnung," 
the  universal,  moral,  just,  benevolent  and  beneficent  theocracy,  which 
is  the  cause,  source  and  text-book  of  all  canons  of  ethics;  and  this  again 
is  a  dogma. 

Scriptures  teach  that  virtue  and  righteousness  are  rewarded;  vice, 
misdeeds,  crimes,  sins  are  punished,  inasmuch  as  they  are  free-will 
actions  of  man;  and  adds  thereto  that  the  free  and  benevolent  Deity 
under  certain  conditions  pardons  sin,  iniquity  and  transgression. 
Here  is  an  apparent  contradiction  between  justice  and  grace  in  the 
Supreme  Being.  Press  this  to  its  ultimate  abstraction,  formulate  it  as 
you  may,  and  you  will  always  arrive  at  some  proposition  concerning 
atonement,  and  this  also  is  a  dogma. 

As  far  back  into  the  twilight  of  myths,  the  early  dawn  of  human 
reason,  as  the  origin  of  religious  knowledge  was  traced,  mankind  was 
in  possession  of  four  dogmas.  They  were  always  present  in  men's 
consciousness,  although  philosophjy  has  not  discovered  the  antece- 
dents of  the  syllogism,  of  which  these  are  the  conclusions.  The  excep- 
tions are  only  such  tribes,  clans  orindividuals  that  had  not  yet  become 
conscious  of  their  own  sentiments,  not  being  crystallized  into  concep- 
tions, and  in  consequence  thereof  had  no  words  to  express  them;  but 
these  are  very  rare  exceptions.     These  four  dogmas  are: 

1.  There  exists — in  one  or  more  forms  of  being — a  superior  being 
living,  mightier  and  higher  than  any  other  being  known  or  imagined. 
(Existence  of  God.) 

2.  There  is  in  the  nature  of  this  superior  being,  and  in  the  nature 
of  man,  the  capacity  and  desire  of  mutual  sympathy,  inter-relation  and 
inter-communication.     (Revelation  and  worship.) 

3.  The  good  and  the  right,  the  true  and  the  beautiful,  are  desir- 
able, the  opposites  thereof  are  detestable  and  repugnant  to  the  superior 
being  and  to  man.     (Conscience,  ethics  and  aesthetics.) 

4.  There  exists  for  man  a  state  of  felicity  or  torment  beyond  this 
state  of  mundane  life.     (Immortality,  reward  or  punishment.) 

These  four  dogmas  of  the  human  family  are  the  postulate  of  all 
theology  and  theologies,  and  they  are  axiomatic.  They  require  no 
proof,  for  what  all  men  always  knew  is  self-evident;  and  no  proof  can 
be  adduced  to  them,  for  they  are  transcendent.  Philosophy,  with  its 
apparatuses  and  methods  of  cogitation,  cannot  reach  them,  cannot 
expound  them,  cannot  negate  them,  and  none  ever  did  prove  such 
negation  satisfactorily  even  to  the  individual  reasoner  himself. 

All  systems  of  theology  are  built  on  these  four  postulates.    They 


L  a  w  B  i  V  o  r, 
Jadce  and  Ex- 
ecutor. 


Jnstice  and 
Grace. 


Postulate  of 
all  Theology. 


158  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

differ  only  in  the  definitions  of  the  quiddity,  the  extension  and  expan- 
sion of  these  dogmas  in  accordance  with  the  progression  or  retrogres- 
sion of  different  ages  and  countries.  They  differ  in  their  derivation  of 
doctrine  or  dogma  from  the  main  postulates;  their  reduction  to  prac- 
tice in  ethics  and  worship,  forms  and  formulas;  their  methods  of 
application  to  human  affairs,  and  their  notions  of  obligation,  account- 
ability, hope  or  fear. 

These  accumulated  differences  in  the  various  systems  of  theology, 
inasmuch  as  they  are  not  logically  contained  in  these  postulates,  are 
subject  to  criticism,  an  appeal  to  reason  is  always  legitimate,  a  rational 
justification  is  requisite.  The  arguments  advanced  in  all  these  cases 
are  not  always  appeals  to  the  standard  of  reason — therefore  the  dis- 
agreements— they  are  mostly  historical.  "Whatever  we  have  not  from 
the  knowledge  of  all  mankind  we  have  from  the  knowledge  of  a  very 
respectable  portion  of  it  in  our  holy  books  and  sacred  traditions"  is 
the  main  argument.  So  each  system  of  theology,  in  as  far  as  it  differs 
from  others,  relies  for  proof  of  its  particular  conceptions  and  knowl- 
edges on  its  traditions,  written  or  unwritten,  as  the  knowledge  of  a 
portion  of  mankind;  so  each  particulai  theology  depends  on  its 
sources. 

So  also  does  Judaism.  It  is  based  upon  the  four  postulates  of  all 
theology,and  in  justification  of  its  extensions  and  expansions,  its  deri- 
vation of  doctrine  and  dogma  from  the  main  postulates,  its  entire  de- 
velopment, it  points  to  its  sources  and  traditions  and  at  various  times 
also  to  the  standard  of  reason,  not,  however,  till  the  philosophers 
pressed  it  to  reason  in  self  defense,  because  it  claimed  the  divine 
authority  for  its  sources,  higher  than  which  there  is  none.  And  so  we 
have  arrived  at  our  subject, 
ligious"  Senti-  We  know  what  theology  is,  so  we  must  define  here  only  what 

ments.  Judaism  is.     Judaism  is  the  complex  of  Israel's  religious  sentiments 

ratiocinated  to  conception^  in  harmony  with  its  Jehovistic  God-cogni- 
tion. 

These  conceptions  made  permanent  in  the  consciousness  of  this 
people  are  the  religious  knowledges  which  form  the  substratum  to  the 
theology  of  Judaism.  The  Thorah  maintains  that  its  "teaching  and 
canon"  are  divine.  Man's  knowledge  of  the  true  and  the  good  comes 
directly  to  human  reason  and  conscience  (which  is  unconscious  reason) 
from  the  supreme  and  universal  reason,  the  absolutely  true  and  good; 
or  it  comes  to  him  indirectly  from  the  same  source  by  the  manifesta- 
tions of  nature,  the  facts  of  history  and  man's  power  of  induction.  This 
principle  is  in  conformity  with  the  second  postulate  of  theology,  and 
its  extension  in  harmony  with  the  standard  of  reason. 

All  knowledge  of  God  and  His  attributes,  the  true  and  the  good, 

came  to  man  by  successive  revelations,  of  the  indirect  kind  first,  which 

we  may  call  natural  revelation,  and  the  direct  kind  afterward  which  we 

Natural  and    "^^^  ^^^^  transcendental  revelation;  both  these  revelations  concerning 

Transcendent-    God   and    His   Substantial    attributes,   together  with   their  historical 

ai  Revelation,    g^nggis^  are  recorded  in  the  Thorah  in  the  seven  holy  names  of  God,  to 


Israel's  Re- 


Judaism. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  159 

which  neither  prophet  nor  philosopher  in  Israel  added  even  one,  and 
cill  ot  which  constantly  recur  in  all  Hebrew  literature. 

What  we  call  the  God  of  revelation  is  actually  intended  to  desig- 
nate God  as  made  known  in  the  transcendental  revelations  including 
the  successive  God-ideas  of  natural  revelation.  His  attributes  of  rela- 
tion are  made  known  only  in  such  passages  of  the  Thorah,  in  which 
he  himself  is  reported  to  have  spoken  to  man  of  himself,  his  name  and 
his  attributes,  and  not  by  any  induction  or  inference  from  any  law, 
story- or  doing  ascribed  to  God  anywhere  The  prophets  only  expand 
or  define  those  conceptions  of  Deity  which  these  passages  of  direct 
transcendental  revelation  in  the  Thorah  contain.  There  exists  no  other 
source  from  which  to  derive  the  cognition  of  the  God  of  revelation. 

Whatever  theory  or  practice  is  contrary  or  contradictory  to  Israel's 
God-cognition  can  have  no  place  in  the  theology  of  Judaism.  It  com- 
promises necessarily: 

The  doctrine  concerning  Providence,  its  relations  to  the  individual,     r^^^  several 
the   nations  and  mankind.     This  includes  the  doctrine  of  covenant  Doctrines    of 
between  God  and  man,  God  and  the  fathers  ol  the  nation,  God   and 
the  people  of  Israel  or  the  election  of  Israel. 

The  doctrine  concerning  atonement.  Are  sins  expiated,  forgiven 
or  pardoned,  and  which  are  the  conditions  or  means  for  such  expiation 
of  sins? 

This  leads  us  to  the  doctrine  of  divine  worship  generally,  its  oblig- 
atory nature,  its  proper  means  and  forms,  its  subjective  or  objective 
import,  which  includes  also  the  precepts  concerning  holy  seasons, 
holy  places,  holy  convocations  and  consecrated  or  specially  appointed 
persons  to  conduct  such  divine  worship,  and  the  standard  to  distin- 
guish conscientiously  in  the  Thorah,  the  laws,  statutes  and  ordinances 
which  were  originally  intended  to  be  always  obligatory,  from  those 
which  were  originally  intended  for  a  certain  time  and  place  and  under 
special  circumstances. 

The  doctrine  concerning  the  human  wili;  is  it  free,  conditioned  or 
controlled  by  reason,  faith  or  any  other  agency?  This  includes  the 
postulate  of  ethics. 

The  duty  and  accountability  of  man  in  all  his  relations  to  God, 
man  and  himself,  to  his  nation  and  to  his  government  and  to  the  whole 
of  the  human  family.  This  includes  the  duty  we  owe  to  the  past,  to 
that  which  the  process  of  history  developed  and  established. 

This  leads  to  the  doctrine  concerning  the  future  of  mankind,  the 
ultimate  of  the  historical  process,  to  culminate  in  a  higher  or  lower 
status  of  humanity.  This  includes  the  question  of  perfectibility  of 
human  nature  and  the  possibilities  it  contains,  which  establishes  a 
standard  of  duty  we  owe  to  the  future. 

The  doctrine  concerning  personal  immortality,  future  reward  and 
punishment,  the  means  by  which  such  immortality  is  attained,  the  con- 
dition on  which  it  depends,  what  insures  reward  or  punishment. 

The  theology  of  Judaism  as  a  sytematic  structure  must  solve  these 
problems  on  the  basis  of  Israel's  God-cognition.  This  being  the  highest 


160  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

in  man's  cognition,  the  solution  of  all  problems  upon  this  basis,  eccle- 
siastical, ethical,  or  in  eschatology,  must  be  final  in  theology,  provided 
the  judgment  which  leads  to  this  solution  is  not  erroneous.  An  erro- 
neous  judgment  from  true  antecedents  is  possible.  In  such  cases  the 
first  safeguard  is  an  appeal  to  reason,  and  the  second,  though  not  sec- 
ondary, is  an  appeal  to  holy  writ  and  its  best  commentaries.  Wher- 
ever these  two  authorities  agree,  reason  and  holy  writ,  that  the  solu- 
Bearon  and  tion  of  any  problem  from  the  basis  of  Israel's  God-cognition  is  cor- 
^^    "  '        rect,  certitude  is  established,  the  ultimate  solution  is  found. 

This  is  the  structure  of  a  systematic  theology,  Israel's  God-cog- 
nition is  the  substratum,  the  substance;  holy  writ  and  the  standard  of 
reason  are  the  desiderata,  and  the  faculty  of  reason  is  the  apparatus  to 
solve  the  problems  which  in  their  unity  are  the  theology  of  Judaism, 
higher  than  which  none  can  be. 


Ideals  Im- 
arted    to 


^he  Relation  of  Historic   Judaism   to 
the  Past,  and  [ts  puture. 

Paper  by  REV.  H.  PEREIRA  MENDES,  of  New  York. 


UR  history  may  be  divided  into  three  eras 
— the  biblical,  the  era  from  the  close  of 
the  Bible  record  to  the  present  day,  the 
future.  The  first  is  the  era  of  the  an- 
nouncement of  those  ideals  which  are 
essential  for  Hiankind's  happiness  and 
progress.  The  Bible  contains  for  us  and 
for  humanity  all  ideals  worthy  of  human 
effort  to  attain.  I  make  no  exception. 
The  attitude  of  historical  Judaism  is  to 
hold  up  these  ideals  for  mankind's  inspi- 
ration and  for  all  men  to  pattern  life  accord- 
ingly. 
The  first  divine  message  to  Abraham  con- 
tains the  ideal  of  righteous  Altruism — **Be  a 
source  of  blessing  "  And  in  the  message  an- 
nouncing the  Covenant  is  the  ideal  of  righteous  egotism.  "Walk  be- 
fore Me  and  be  perfect."  "Recognize  me,  God,  be  a  blessing  to  thy 
fellow  man,  be  perfect  thyself."  Could  religion  ever  be  more  strik- 
ingly summed  up? 

The  life  of  Abraham,  as  we  have  it  recorded,  is  a  logical  response, 
despite  any  human  feeling.  Thus  he  refused  booty  he  had  captured. 
It  was  an  ideal  of  warfare  not  yet  realized — that  to  the  victor  the 
spoils  did  not  necessarily  belong.  Childless  and  old,  he  believed  God's 
promise  that  his  descendants  should  be  numerous  as  the  stars.  It  was 
an  ideal  faith;  that  also,  and  more,  was  his  readiness  to  sacrifice  Isaac 
— a  sacrifice  ordered,  to  make  more  public  his  God's  condemnation  of 
Canaanite  child-sacrifice.  It  revealed  an  ideal  God,  who  would  not 
allow  religion  to  cloak  outrage  upon  holy  sentiments  of  humanity. 

To  Moses  next  were  high  ideals  imparted  for  mankind  to  aim  at. 
On  the  very  threshold  of  his  mission  the  ideal  of  "the  Fatherhood  of 
God"  was  announced — "Israel  is  my  son,  my  first  born,"  implying  that 

162 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  163 

other  nations  are  also  his  children  Then  at  Sinai  were  given  him 
those  ten  ideals  of  human  conduct,  which,  called  the  **ten  command- 
ments,'* receive  the  allegiance  of  the  great  nations  of  today.  Magnifi- 
cent ideals!  Yes,  but  not  as  magnificent  as  the  three  ideals  of  God 
revealed  to  him — God  is  mercy,  God  is  love,  God  is  holiness. 

"The  Lord  thy  God  loveth  thee."  The  echoes  of  this  are  the 
commands  to  the  Hebrews  and  to  the  world.  "Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  with  all  thy  soul  and  with  all  thy 
might."  "Thou  shalt  love  thy  neighbor  as  thyself."  "Thou  shalt  not 
hate  thy  brother  in  thy  heart;  ye  shall  love  the  stranger."  God  is 
holiness!  "Be  holy!  for  I  am  holy;"  "it  is  God  calling  to  man  to  par- 
ticipate in  his  divine  nature." 

To  the  essayist  on  Moses  belongs  the  setting  forth  of  other  ideals 
associated  with  him.  The  historian  may  dwell  upon  his  "proclaim 
freedom  throughout  the  land  to  its  inhabitants."  It  is  written  on 
Boston's  Liberty  Bell,  which  announced  "Free  America."  The  politi- 
cian may  ponder  upon  his  land  tenure  system;  his  declaration  that 
the  poor  have  rights;  his  limitation  of  priestly  wealth;  his  separation 
of  church  and  state.  The  preacher  may  dilate  upon  that  Mosaic  ideal 
so  bright  with  hope  and  faith — wings  of  the  human  soul  as  it  flies  forth 
to  find  God — that  God  is  the  God  of  the  spirits  of  all  flesh;  it  is  a  . 
flashlight  of  immortality  upon  the  storm-tossed  waters  of  human  life 
The  physician  may  elaborate  his  dietary  and  health  laws,  designed  to 
prolong  life  and  render  man  more  able  to  do  his  duty  to  society. 

The  moralist  may  point  to  the  ideal  of  personal  responsibility, 
not  even  a  Moses  can  offer  himself  to  die  to  save  sinners.  The  ex- 
ponent of  natural  law  in  the  spiritual  world  is  anticipated  by  his  "Not 
by  bread  alone  does  man  live,  but  by  obedience  to  divine  law."  The 
lecturer  on  ethics  may  enlarge  upon  moral  impulses,  their  co-relation,  . 

free  will  and  such  like  ideas;  it  is  Moses  who  teaches  the  quickening  of  Moses, 
cause  of  all  is  God's  revelation,  "Our  wisdom  and  our  understanding," 
and  who  sets  before  us  "Life  and  death,  blessing  and  blighting,"  to 
choose  either,  though  he  advises  "choose  the  life  "  Tenderness  to 
brute  creation,  equality  of  aliens,  kindness  to  servants,  justice  to  the 
employed;  what  code  of  ethics  has  brighter  gems  of  ideal  than  those 
which  make  glorious  the  law  of  Moses! 

As  for  our  other  prophets,  we  can  only  glance  at  their  ideals  of 
purity  in  social  life,  in  business  life,  in  personal  life,  in  political  life, 
and  in  religious  life.  We  need  no  Bryce  to  tell  us  how  much  or  how 
little  they  obtain  in  our  commonwealth  today.  So,  also,  if  we  only 
mention  the  ideal  relation  which  they  hold  up  for  ruler  and  the  people, 
and  the  former  "should  be  servants  to  the  latter,"  it  is  only  in  view  of 
the  tremendous  results  in  history. 

For  these  very  words  license  the  English  revolution.  From  that 
very  chapter  of  the  Bible  the  cry,  "To  your  tents,  O  Israel,"  was  taken 
by  the  Puritans,  who  fought  with  the  Bible  in  one  hand.  Child  of  that 
English  revolt,  which  soon  consummated  English  liberty,  America  was 
born — herself  the  parent  of  the  French  revolution,  which  has  made  so 


164 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Ideals  of  the 
Prophets. 


Voice  of  His- 
torical Juda- 
ism. 


many  kings  the  servants  of  their  peoples.  English  liberty,  America's 
birth,  French  revolution!  Three  tremendous  results  truly!  Let  us, 
however,  set  these  aside,  great  as  they  are,  and  mark  those  grand  ideals 
which  our  prophets  were  the  first  to  preach. 

1.  Universal  peace,  or  settlement  of  national  disputes  by  arbitra- 
tion. When  Micah  and  Isaiah  announced  this  ideal  of  universal  peace 
it  was  the  age  of  war,  of  despotism.  They  may  have  been  regarded  as 
lunatics.  Now  all  true  men  desire  it,  all  good  men  pray  for  it,  and 
bright  among  the  jewels  of  Chicago's  coronet  this  year  is  her  universal 
peace  convention. 

2.  Universal  brotherhood.  If  Israel  is  God's  first  born  and  other 
nations  are  therefore  His  children,  Malachi's  '*  Have  we  not  all  one 
Father?"  does  not  surprise  us.  The  ideal  is  recognized  today.  It  is 
prayed  for  by  the  Catholics,  by  the  Protestants,  by  Hebrews,  by  all  men. 

3.  The  universal  happiness.  This  is  the  greatest.  For  the  ideal 
of  universal  happiness  includes  both  universal  peace  and  universal 
brotherhood.  It  adds  being  at  peace  with  God,  for  without  that  hap- 
piness is  impossible  Hence  the  prophet's  bright  ideal  that  one  day 
*'A11  shall  know  the  Lord,  from  the  greatest  to  the  least,"  "Earth  shall 
be  full  of  the  knowledge  of  the  Lord  as  the  waters  cover  the  sea,"  and 
**A11  nations  shall  come  and  bow  down  before  God  and  honor  His 
name." 

Add  to  those  prophet  ideals  those  of  our  Ketubim.  The  "seek 
wisdom"  of  Solomon,  of  which  the  "  Know  thyself"  of  Socrates  is  but 
a  partial  echo;  Job's  "Let  not  the  finite  creature  attempt  to  fathom 
the  infinite  Creator;"  David's  reachings  after  God!  And  then  let  it  be 
clearly  understood  that  these  and  all  ideals  of  the  Bible  era  are  but  a 
prelude  and  overture.  How  grand,  then,  must  be  the  music  of  the  next 
era  which  now  claims  our  attention. 

The  era  from  Bible  days  to  these  is  the  era  of  the  formation  of 
religious  and  philosophic  systems  throughout  the  Orient  and  the  classic 
world.  What  grand  harmonies,  but  what  crashing  discords  sound 
through  these  ages!  Melting  and  swelling  in  mighty  diapason  they 
come  to  us  today  as  the  music  which  once  swayed  men's  souls,  now 
lifting  them  with  holy  emotion,  now  mocking,  now  soothing,  now 
exciting.  For  those  religions,  those  philosophies  were  mighty  plectra 
in  their  day  to  wake  the  human  heartstrings.  Above  them  all  rang  the 
voice  of  historical  Judaism,  clear  and  lasting,  while  other  sounds  blended 
or  were  lost.  Sometimes  the  voice  was  in  harmony;  most  often  it  was 
discordant  as  it  clashed  with  the  dominant  note  of  the  day.  For  it 
sometimes  met  sweet  and  elevating  strains  of  morality,  of  beauty,  but 
more  often  it  met  the  debasing  sounds  of  immorality  and  error. 

Thus  Kuenen  speaks  of  "the  affinity  of  Judaism  and  Zoroastrian- 
ism  in  Persia  to  the  affinity  of  a  common  atmosphere  of  lofty  truth,  of 
a  simultaneous  sympathy  in  their  view  of  earthly  and  heavenly  things." 
If  Max  Miiller  declares  Zoroastrianism  originally  was  monotheistic,  so 
far  historic  Judaism  could  harmonize.  But  it  would  raise  a  voice  of 
protest  when  Zoroastrianism  became  a  dualism  of  Ormuzd,  light  or 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  165 

good,  and  Ahriman,  darkness  or  evil  Hence  the  anticipatory  protest 
proclaimed  by  Isaiah  in  God's  very  message  to  Cyrus,  king  of  Persia, 
"lam  the  Lord,  and  there  is  none  else."  **  I  formed  the  light  and 
create  darkness."  "  I  make  peace  and  create  evil."  **  I  am  the  Lord, 
and  there  is  none  else;  that  is,  I  do  these  things,  not  Ormuzd  or 
Ahriman." 

Interesting  as  would  be  a  consideration  of  the  mutual  debt  be- 
tween Judaism  and  Zoroastrianism,  with  the  borrowed  angelology  and 
demonology  of  the  former  compared  with  the  "ahmiyat  ahmi  Mazdan 
amma"  of  the  latter  manifestly  borrowed  from  the  "I  am  that  I  am" 
of  the  former,  we  cannot  pause  here  for  it. 

Similarly,   historical   Judaism  would   harmonize  with  Confucius's 
instance  of  belief  in  a  Supreme  Being,  filial  duty,  his  famous  "What 
you   do  not   like  when   done  to   you,  do    not   unto   others,"  and   of     in  Harmony 
the  Buddhistic  teachings  of  universal  peace.     But  against  what  is  con-  ug^M.*^*^^'^  ^^^ 
trary  to    Bible   ideal   it  would   protest,  and    from    it   it  would   hold 
separate. 

In  521  B.  C,  Zoroastrianism  was  revived.  Confucius  was  then 
actually  living.  Gautama  Buddha  died  in  543.  Is  the  closeness  of  the 
dates  mere  chance?  The  Jews  had  long  been  in  Babylon.  As  Gesenius 
and  Movers  observe,  there  was  traffic  of  merchants  between  China  and 
India  via  Babylonia  with  Phoenicia,  and  not  unworthy  of  mark  is 
PLrnest  Kenan's  observation  that  Babylon  had  long  been  a  focus  of 
Buddhism  and  that  Boudasy  was  a  Chaldean  sage.  If  future  research 
should  ever  reveal  an  influence  of  Jewish  thought  on  these  three  great 
oriental  faiths,  all  originally  holding  beautiful  thoughts,  however 
later  ages  might  have  obscured  them,  would  it  not  be  partial  fulfillment 
of  the  prophecy,  so  far  as  concerns  the  orient,  ''that  Israel  shall 
blossom  into  bud  and  fill  the  face  of  the  earth  with  fruit?" 

In  the  west  as  in  the  east,  historical  Judaism  was  in  harmony  with 
any  ideals  of  classic  philosophy  which  echoed  those  of  the  Bible.  It 
protested  where  they  failed  to  do  so,  and  because  it  failed  most  often 
historical  Judaism  remained  separate. 

Thus,  as  Dr.  Drummond  remarks,  Socrates  was  "in  a  certain  sense 
monotheistic,  and  in  distinction  from  the  other  gods  mentions  Him 
who  orders  and  holds  together  the  entire  Kosmos,"  "in  whom  are  all 
things  beautiful  and  good,"  "who  from  the  beginning  makes  men" — 
historical  Judaism  commends. 

Again,  Plato,  his  disciple,  taught  that  God  was  good  or  that  the 
planets  rose  from  the  reason  and  understanding  of  God.  Historical 
Judaism  is  in  accord  with  its  ideal  "God  is  good,"  so  oft  repeated  and 
its  thought  hymned  in  the  almost  identical  words,  "Good  are  the  lumi- 
naries which  our  God  created;  He  formed  them  with  knowledge, 
understanding  and  skill."  But  when  Plato  condemns  studies  except 
as  mental  training  and  desires  no  practical  results;  when  he  even 
rebukes  Arytas  for  inventing  machines  on  mathematical  principles, 
declaring  it  was  worthy  only  of  carpenters  and  wheelwrights,  and  when 
his  master,  Socrates,  says  to  Glaucon,  "It  amuses  me  to  see  how  afraid 


166 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.. 


Be  Perfect. 


Hebrew  Pro- 
test. 


you  are  lest  the  common  herd  accuse  you  of  recommending  useless 
studies" — the  useless  study  in  question  being  astronomy — historical 
Judaism  is  opposed  and  protests.  For  it  holds  that  even  Bezaleal  and 
Aholiab  is  filled  with  the  spirit  of  God.  It  bids  us  study  astronomy  to 
learn  of  God  thereby.  ''Lift  up  your  eyes  on  high  and  see  who  hath 
created  these  things,  who  bringeth  out  their  host  by  number.  He  call- 
eth  them  all  by  name,  by  the  greatness  of  His  might,  for  He  is  strong 
in  power;  not  one  faileth."  Even  as  later  sages  practically  teach  the 
dignity  of  labor  by  themselves  engaging  in  it.  And  when  Macaulay 
remarks  '*from  the  testimony  of  friends  as  well  as  of  foes,  from  the 
confessions  of  Epictetus  and  Seneca,  as  well  as  from  the  sneers  of 
Lucian  and  the  invectives  of  Juvenal,  it  is  plain  that  these  teachers  of 
virtue  had  all  the  vices  of  their  neighbors  with  the  additional  one  of 
hypocrisy,"  it  is  easy  to  understand  the  relation  of  historical  Judaism 
to  these  with  its  ideal,  "Be  perfect." 

Similarly  the  sophist  school  declared  "there  is  no  truth,  no  virtue, 
no  justice,  no  blasphemy,  for  there  are  no  gods;  right  and  wrong  are 
conventional  terms."  The  skeptic  school  proclaimed  "we  have  no  cri- 
terion of  action  or  judgment;  we  cannot  know  the  truth  of  anything;  we 
assert  nothing;  not  even  the  Epicurean  school  taught  pleasure's  pursuit. 
But  historical  Judaism  solemnly  protested.  What  are  those  teachings 
of  our  Pirke  Avoth  but  protests  formerly  formulated  by  our  religious 
heads?  Said  they:  "The  Torah  is  the  criterion  of  conduct.  Worship 
instead  of  doubting.  ^  Do  philanthropic  acts  instead  of  seeking  only 
pleasure.  Society's  safeguards  are  law,  worship  and  philanthropy." 
So  preached  Simon  Hatzadik.  "Love  labor,"  preached  Shemangia  to 
the  votary  of  epicurean  ease.  "Procure  thyself  an  instructor,"  was 
Gamaliel's  advice  to  anyone  in  doubt.  "The  practical  application,  not 
the  theory,  is  the  essential,"  was  the  cry  of  Simon  to  Platonist  or 
Pyrrhic.  "Deed  first,  then  creed."  "Yes,"  added  Abtalion,  "Deed 
first,  then  creed,  never  greed."  "Be  not  like  servants  who  serve  their 
master  for  price;  be  like  servants  who  serve  without  thought  of  price 
— and  let  the  fear  of  God  be  upon  you."  "Separation  and  protest" 
was  thus  the  cry  against  these  thought-vagaries. 

Brilliant  instance  of  the  policy  of  separation  and  protest  was  the 
glorious  Maccabean  effort  to  combat  Hellenist  philosophy. 

If  but  for  Charles  Martel  and  Poictiers,  Europe  would  long  have 
been  Mohammedan,  then  for  but  Judas  Maccabeus  and  Bethoron  or  Em- 
maus,  Judaism  would  have  been  strangled.  But  no  Judaism,  no  Chris- 
tianity. Take  either  faith  out  of  the  world  and  what  would  our  civili- 
zation be?  Christianity  was  born,  originally  and  as  designed  and 
declared  by  its  founder,  not  to  change  or  alter  one  tittle  of  the  law  of 
Moses. 

If  the  Nazarene  teacher  claimed  tacitly  or  not  the  title  of  "Son  of 
God"  in  any  sense  save  that  which  Moses  meant  when  he  said,  "Ye 
are  children  of  your  God,"  can  we  wonder  that  there  was  a  Hebrew 
protest? 

Historical  Judaism  soon  found  cause  to  be  separate  and  to  pro- 


TME  WORLD'S  CONGRESS  OF  RELIGIONS. 


16? 


test.  For  sect  upon  sect  arose — Ebionites,  Gentile  Christians,  Jewish 
Christians,  Nazarenes,  Gnostic  Christians,  Masboteans,  Basilidians, 
Valentinians,  Carpocratians,  Marcionites,  Balaamites,  Nicolaites,  Em- 
kratites,  Cainites,  Ophites  or  Nahasites;  evangels  of  these  and  of  others 
were  multiplied,  new  prophets  were  named,  such  as  Pachor,  Barkor, 
Barkoph,  Armagil,  Abraxos,  etc.  At  last  the  Christianity  of  Paul  rose 
supreme,  but  doctrines  were  found  to  be  engrafted  which  not  only- 
caused  the  famous  Christian  heresies  of  Pelagius,  Nestorius,  Eutyches, 
etc.,  but  obliged  historical  Judaism  to  maintain  its  attitude  of  separa- 
tion and  protest.  For  its  Bible  ideals  were  invaded.  It  could  not  join 
all  the  sects  and  all  the  heresies.     So  it  joined  none. 

Presently  the  Cresent  of  Islam  rose.  From  Bagdad  to  Granada 
Hebrews  prepared  protests  which  the  Christians  carried  to  ferment  in 
their  distant  homes.  For  through  the  Arabs  and  the  Jews  the  old 
classics  were  revived  and  experimental  science  was  fostered.  The 
misuse  of  the  former  made  the  methods  of  the  academicians  the 
methods  of  the  scholastic  fathers.  But  it  made  Aristotleian  philoso- 
phy dominant.  Experiment  widened  men's  views.  The  sentiment  of 
protest  was  imbibed — sentiment  against  scholastic  argument,  against 
bidding  research  for  practical  ends,  against  the  supposition  "that 
syllogistic  reasoning  could  ever  conduct  men  to  the  discovery  of  any 
new  principle,"  or  that  such  discoveries  could  be  made  except  by 
induction,  as  Aristotle  held,  against  the  official  denial  of  ascertained 
truth,  as,  for  example,  earth's  rotundity.  This  protest  sentiment  in 
time  produced  the  reformation.  Later  it  gave  wonderful  impulse  to 
thought  and  effort,  which  has  substituted  modern  civilization,  with  its 
glorious  conquests,  for  medieval  semi-darkness.  , 

Here  the  era  of  the  past  is  becoming  the  era  of  the  present.  Still 
historical  Judaism  maintained  its  attitude. 

As  the  new  philosophies  were  born,  it  is  said,  with  Bacon,  *'Let  us 
have  fruits,  practical  results,  not  foliage  or  mere  words."  But  it 
opposed  a  Voltaire  and  a  Paine  when  they  made  their  ribald  attacks. 
It  could  but  praise  the  success  of  a  Newton  as  he  "crowned  the  long 
labors  of  the  astronomers  and  physicists  by  co-ordinating  the  phenom- 
ena of  solar  motion .  throughout  the  visible  universe  into  one  vast 
system."  So  it  could  only  cry  "Amen"  to  a  Kepler  and  a  Galileo. 
For  did  they  not  all  prove  the  long  unsuspected  magnificence  of  the 
Hebrew's  God,  who  made  and  who  ruled  the  heavens  and  heaven  of 
heavens,  and  who  presides  over  the  circuit  of  the  earth,  as  Isaiah  tells 
us?  So  it  cried  "Amen"  to  a  Dalton,  to  a  Linneus;  for  the  "atomic 
notation  of  the  former  was  as  serviceable  to  chemistry  as  the  binom- 
inal nomenclature  and  the  classificatory  schematism  of  the  latter  were 
to  zoology  and  botany."  What  else  could  historic  Judaism  cry  when 
the  first  message  to  man  was  to  subdue  earth,  capture  its  powers,  har- 
ness them,  work?     True  historical  Judaism  means  progress. 

A  word  more  as  to  the  attitude  of  historic  Judaism  to  modern 
thought.  If  Hegel's  last  work  was  a  course  of  lectures  on  the  proofs 
of  the  existence  of  God;  if  in  his  lectures  on  religion  he  turned  his 


Biblo     Ideas. 
Invaded. 


Produced  the 
Beformation. 


Maintfiins  Its 
Attitude. 


168  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

weapon  against  the  rationalistic  schools  which  reduced  religion  to  the 
modicum  compatible  with  an  ordinary,  worldly  mind  and  criticise  the 
school  of  Schleirmacher,  who  elevated  feeling  to  a  place  in  religion 
above  systematic  theology,  we  agree  with  him.  But  when  he  gives 
successive  phases  of  religion  and  concludes  with  Christianity,  the 
Thoagi.t.  ^  ^  ^  highest,  because  reconciliation  is  there  in  open  doctrine,  we  cry,  do 
justice  also  to  the  Hebrew.  Is  not  the  Hebrew's  ideal  God  a  God  of 
mercy,  a  God  of  reconciliation?  It  is  said,  "Not  forever  will  He  con- 
tend, neither  doth  He  retain  His  anger  forever."  That  is.  He  will  be 
reconciled. 

We  agree  with  much  of  Compte,  and  with  him  elevate  womanhood, 
but  we  do  not,  cannot  exclude  woman,  as  he  does,  from  public  action; 
for  besides  the  teachings  of  reverence  and  honor  for  motnerhood;  be- 
sides the  Bible  tribute  to  wifehood  "that  a  good  wife  is  a  gift  of 
God;"  besides  the  grand  tribute  to  womanhood  offered  in  the  last 
chapter  of  Proverbs,  we  produce  a  Deborah  or  a  woman-president,  a 
Huldah  as  worthy  to  give  a  divine  message. 

If  Darwin  and  the  disciples  of  evolution  pioclaim  their  theory, 
the  Hebrew  points  to  Genesis  ii,  3,  where  it  speaks  of  what  God  has 
created  "to  make,"  infinitive  mood;  "not  made,"  as  erroneously  trans- 
lated. But  historic  Judaism  protests  when  any  source  of  life  is  indi- 
cated, save  in  the  breath  of  God  alone. 

We  march  in  the  van  of  progress,  but  our  hand  is  always  raised, 
pointing  to  God.  This  is  the  attitude  of  historical  Judaism.  And  now 
to  sum  up.     For  the  future  opens  before  us. 

First.  The  "separatist"  thought.  Genesis  tells  us  how  Abraham 
obeyed  it.  Exodus  illustrates  it:  We  are  "separated  from  all  the 
people  upon  the  face  of  the  earth."  Leviticus  proclaims  it:  "I  have 
separated  you  from  the  peoples."  "I  have  severed  you  from  the  peo- 
ples." Numbers  illustrates  it:  "Behold,  the  people  shall  dwell  alone." 
And  Deuteronomy  declares  it:  "He  hath  avouched  thee  to  be  His 
special  people." 

The  thought  began  as  our  nation;  it  grew  as  it  grew.  To  test  its 
wisdom,  let  us  ask  who  have  survived?  The  7,000  separatists  who  did 
not  bend  to  Baal  or  those  who  did?  Those  who  thronged  Babylo- 
nian schools  at  Pumbeditha  or  Nahardea,  or  those  who  succumbed  to 
Magian influence?  The  Maccabees,  who  fought  to  separate,  or  the 
Hellenists, who  aped  Greek  or  the  Sectarians  of  their  day?  The  Bnai 
Yisrael  remnant,  recently  discovered  in  India,  under  the  auspices  of 
the  Anglo-Jewish  association,  the  discovery  of  Theaou-Kin-Keaou,  or 
"  people  who  cut  out  the  sinew,"  in  China,  point  in  this  direction  of 
separation  as  a  necessity  for  existence. 

And  who  are  the  Hebrews  of  today  here  and  in  Europe,  the 
descendants  of  those  who  preferred  to  keep  separate,  and  therefore 
chose  exile  or  death,  or  those  who  yielded  and  were  baptized?  The 
course  of  historic  Judaism  is  clear.     It  is  to  keep  separate. 

Second.  The  protest  thought.  We  must  continue  to  protest  against 
social,  religious  or  political  error  with  the  eloquence  of  reason.  Never 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


169 


by  the  force  of  violence.     No  error  is  too  insignificant;  none  can  be 
too  stupendous  for  us  to  notice.     The  cruelty  which  shoots  the  inno- 
cent doves  for  sport;  the  crime  of  duelists  who  risk  life  which  is  not     The   Protest 
theirs  to  risk,  for  it  belongs  to  country,  wife  or  mother,  to  child  or  to  Thought 
society;  the  militarianism  of  modern  nations,  the  transformation  of     - 
patriotism,  politics  or  service  of  one's  country  into  a  business  for  per- 
sonal profit,  until  these  and  all  wrongs  be  rectified,  we  Hebrews  must 
keep  separate,  and  we  must  protest. 

And  keep  separate  and  protest  we  will,  until  all  error  shall  be 
cast  to  the  moles  and  bats.  We  are  told  that  Europe's  armies  amount 
to  22,000,000  of  men.  Imagine  it!  Are  we  not  right  to  protest  that 
arbitration  and  not  the  rule  of  might  should  decide?  Yet,  let  me  not 
cite  instances  which  render  protest  necessary.  "  Time  would  fail,  and 
the  tale  would  not  be  told,"  to  quote  a  rabbi. 

How  far  separation  and  protest  constitute  our  historical  Jewish 
policy  is  evident  from  what  I  have  said.  Apart  from  this,  socially,  we 
unite  whole-heartedly  and  without  reservation  with  our  non-Jewish 
fellow  citizens;  we  recognize  no  difference  between  Hebrew  and  non- 
Hebrew. 

We  declare  that  the  attitude  of  historical  Judaism,  and,  for  that 
matter,  of  the  reform  school  also,  is  to  serve  our  country  as  good  citi- 
zens, to  be  on  the  side  of  law  and  order  and  fight  anarchy.  We  are 
bound  to  forward  every  humanitarian  movement;  where  want  or  pain 
calls  there  must  be  answer;  and  condemned  by  all  true  men  be  the  Jew 
who  refuses  aid  because  he  who  needs  it  is  not  a  Jew.  In  the  intrica- 
cies of  science,  in  the  pursuit  of  all  that  widens  human  knowledge,  in 
the  path  of  all  that  benefits  humanity,  the  Jew  must  walk  abreast  with 
non-Jew,  except  he  pass  him  in  generous  rivalry.  With  the  non-Jew 
we  must  press  onward,  but  for  all  men  and  for  ourselves  we  must  ever 
point  upward  to  the  Common  Father  of  all.  Marching  forward,  as  I 
have  said,  but  pointing  upward,  this  is  the  attitude  of  historical 
Judaism. 

Religiously,  the  attitude  of  historical  Judaism  is  expressed  in  the 
creeds  formulated  by  Maimonides,  as  follows: 

We  believe  in  God  the  Creator  of  all,  a  unity,  a  Spirit  who  never 
assumed  corporeal  form,  Eternal,  and  He  alone  ought  to  be  worshiped. 

We  unite  with  Christians  in  the  belief  that  revelation  is  inspired. 
We  unite  with  the  founder  of  Christianity  that  not  one  jot  or  title  of 
the  law  should  be  changed.  Hence  we  do  not  accept  a  First  Day 
Sabbath,  etc. 

We  unite  in  believing  that  God  is  omniscient  and  just,  good,  lov- 
ing and  merciful. 

We  unite  in  the  belief  of  a  coming  Messiah. 

We  unite  in  our  belief  in  immortality.  In  these  Judaism  and 
Christianity  agree. 

As  for  the  development  of  Judaism,  we  believe  in  change  in  relig- 
ious custom  or  idea  only  when  effected  in  accordance  with  the  spirit 
of  God's  law  and  the  highest  authority  attainable.     But  no  change 
12 


March 
Forward 
Pointing 
ward. 


in« 
and 
Up- 


170 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Development 
oj^  Judaism. 


A  Legend. 


Fulfilling 
Destiny. 


without.  Hence  we  cannot,  and  may  not,  recognize  the  authority  of 
any  conference  of  Jewish  rabbis  or  ministers,  unless  those  attending 
are  formally  empowered  by  their  communities  or  congregations  to 
represent  them  Needless  to  add,  they  must  be  sufficiently  versed  in 
Hebrew  law  and  lore;  they  must  live  lives  consistent  with  Bible  teach- 
ings and  they  must  be  sufficiently  advanced  in  age  so  as  not  to  be  im- 
mature in  thought. 

And  we  believe,  heart,  soul  and  might,  in  the  restoration  to  Pales- 
tine, a  Hebrew  state,  from  the  Nile  to  the  Euphrates — even  though  as 
Isaiah  intimates  in  his  very  song  of  restoration,  some  Hebrews  remain 
among  the  Gentiles. 

We  believe  in  the  future  establishment  of  a  court  of  arbitration, 
above  suspicion,  for  a  settlement  of  nations'  disputes,  such  as  could 
well  be  in  the  shadow  of  that  temple  which  we  believe  shall  one  day 
arise  to  be  a  "house  of  prayer  for  all  peoples,"  united  at  last  in  the 
service  of  one  Father.  How  far  the  restoration  will  solve  present  pressing 
Jewish  problems,  how  far  such  spiritual  organization  will  guarantee 
man  against  falling  into  error,  we  cannot  here  discuss.  What  if  doc- 
trines, customs  and  aims  separate  us  now? 

There  is  a  legend  that  when  Adam  and  Eve  were  turned  out  of 
Eden  or  earthly  paradise,  an  angel  smashed  the  gates  and  the  frag- 
ments flying  all  over  the  earth  are  the  precious  stones.  We  can  carry 
the  legend  further. 

The  precious  stones  were  picked  up  by  the  various  religions  and 
philosophers  of  the  world.  Each  claimed  and  claims  that  its  own 
fragment  alone  reflects  the  light  of  heaven,  forgetting  the  settings 
and  incrustations  which  time  has  added.  Patience,  my  brothers.  In 
God's  own  time,  we  shall,  all  of  us,  fit  our  fragments  together  and 
^reconstruct  the  gates  of  paradise.  There  will  be  an  era  of  reconcilia- 
tion of  all  living  faiths  and  systems,  the  era  of  all  being  in  at-one- 
ment,  or  atonement,  with  God.  Through  the  gates  shall  all  people 
pass  to  the  foot  of  God's  throne.  The  throne  is  called  by  us  the 
mercy-seat.  Name  of  happy  augury,  for  God's  mercy  shall  wipe  out 
the  record  of  mankind's  errors  and  strayings,  the  sad  story  of  our 
unbrotherly  actions.  Then  shall  we  better  know  God's  ways  and 
behold  His  glory  more  clearly,  as  it  is  written,  "They  shall  all  know 
Me,  from  the  least  of  them  unto  the  greatest  of  them,  saith  the  Lord, 
for  I  will  forgive  their  iniquity  and  I  will  remember  their  sins  no 
more."     (Jer.  xxxi,  34.) 

What  if  the  deathless  Jew  be  present  then  among  the  earth's 
peoples?  Would  ye  begrudge  his  presence?  His  work  in  the  world, 
the  Bible  he  gave  it,  shall  plead  for  him.  And  Israel,  God's  first  born, 
who,  as  his  prophets  foretold,  was  for  centuries  despised  and  rejected 
of  men,  knowing  sorrows,  acquainted  with  grief  and  esteemed  stricken 
by  God  for  his  own  backslidings,  wounded  besides  through  others' 
transgressions,  bruised  through  others*  injuries,  shall  be  but  fulfilling 
his  destiny  to  lead  back  his  brothers  to  the  Father.  For  that  we  were 
chosen;  for  that  we  are  God's  servants  or  ministers.    Yes,  the  attitude 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


171 


of  historical  Judaism  to  the  world  will  be  in  the  future,  as  in  the  past, 
helping  mankind  with  His  Bible,  until  the  gates  of  earthly  paradise 
shall  be  reconstructed  by  mankind's  joint  efforts,  and  all  nations  whom 
Thou,  God,  hast  made,  shall  go  through  and  worship  before  Thee,  O 
Lord,  and  shall  glorify  Thy  name! 


'J'he  Outlook  for  Judaism. 


Paper  by  MISS  JOSEPHINE  LAZARUS. 


Truth  Brought 
to  Light. 


HE  nineteenth  century  has  had  its  surprises; 
the  position  of  the  Jews  today  is  one  of  these, 
both  for  the  Jew  himself  and  for  most  enlight- 
ened Christians.  There  were  certain  facts  we 
thought  forever  laid  at  rest,  certain  condi- 
tions and  contingencies  that  could  never  con- 
front us  again,  certain  war  cries  that  could  not 
be  raised.  In  this  last  decade  of  our  civiliza- 
tion, however,  we  have  been  rudely  awakened 
from  our  false  dream  of  security — it  may  be 
to  a  higher  calling  and  destiny  than  we  had 
yet  foreseen.  I  do  not  wish  to  emphasize  the 
painful  facts  by  dwelling  on  them,  or  even 
pointing  them  out.  We  are  all  aware  of  them, 
and  whenever  Jews  and  Christians  come  to- 
gether on  equal  terms,  ignoring  difference  and 
opposition  and  injury,  it  is  well  that  they  should  do  so.  At  the  same 
time,  we  must  not  shut  our  eyes,  nor,  like  the  ostrich,  bury  our  head 
in  the  sand.  The  situation,  which  is  so  grave,  must  be  bravely  and 
honestly  faced,  the  crisis  met,  the  problem  frankly  stated  in  all  its 
bearings  so  that  the  whole  truth  may  be  brought  to  light  if  possible. 
We  are  a  little  apt  to  look  on  one  side  only  of  the  shield,  especially 
when  our  sense  of  justice  and  humanity  is  stung,  and  the  cry  of  the 
oppressed  and  persecuted — our  brothers — rings  in  our  ears. 

As  we  all  know,  the  effect  of  persecution  is  tc  strengthen  solidity 
The  Jew  who  never  was  a  Jew  before  becomes  one  when  the  vital  spot 
is  touched.  When  we  are  attacked  as  Jews  we  do  not  strike  back 
angrily,  but  we  coil  up  in  our  shell  of  Judaism  and  intrench  ourselves 
more  strongly  than  before.  The  Jews  themselves,  both  from  natural 
habit  and  force  of  circumstances,  have  been  accustomed  to  dwell 
along  their  own  lines  of  thought  and  life,  absorbed  in  their  own  point 
of  view,  almost  to  the  exclusion  of  outside  opinion.  Indeed,  it  is  this 
power  of  concentration  in  their  own  pursuits  that  insures  their  success 
in  most  things  they  set  out  to  do.  They  have  been  content  for  the 
ITiost  part  to  guard  the  truth  they  hold   rather  than  spre^^d  it.     Amid 

J7? 


THE  WORLD'S  CONGRESS  OE  RELIGIONS, 


173 


Not  Tonched 
by  Persecution. 


favorable  surroundings  and  easy  circumstances  many  of  us  had  ceased 
to  take  it  very  deeply  or  seriously  that  we  were  Jews.  We  had  grown 
to  look  upon  it  merely  as  an  accident  of  birth  for  which  we  were  not 
called  upon  to  make  any  sacrifice,  but  rather  to  make  ourselves  as 
much  as  possible  like  our  neighbors,  neither  better  nor  worse  than  the 
people  around  us.  But  with  a  painful  shock  we  are  suddenly  made  aware 
of  it  as  a  detriment,  and  we  shrink  at  once  back  into  ourselves  hurt  in 
our  most  sensitive  point,  our  pride  wounded  to  the  quick,  our  most 
sacred  feelings,  as  we  believe,  outraged  and  trampled  upon. 

But  our  very  attitude  proves  that  something  is  wrong  with  us. 
Persecution  does  not  touch  us;  we  do  not  feel  it  when  we  have  an  ideal 
large  enough  and  close  enough  to  our  hearts  to  sustain  and  console  us. 
The  martyrs  of  old  did  not  feel  the  fires  of  the  stake,  the  arrows  that 
pierced  their  flesh.  The  Jews  of  the  olden  time  danced  to  their  death  with 
praise  and  song  and  joyful  shouts  of  Hallelujah.  They  were  willing 
to  die  for  that  which  was  their  life,  and  more  than  life,  to  them.  But 
the  martyrdom  of  the  present  day  is  a  strange  and  novel  one,  that 
has  no  grace  or  glory  about  it,  and  of  which  we  are  not  proud.  We 
have  not  chosen,  and  perhaps  would  not  choose  it.  Many  of  us 
scarcely  know  the  cause  for  which  we  suffer,  and  therefore  we  feel 
every  pang,  every  cut  of  the  lash.  For  our  sake,  then,  and  still  more 
perhaps  for  those  who  come  after  us,  and  to  whom  we  bequeath  our 
Judaism,  it  behooves  us  to  find  out  just  what  it  means  to  us,  and  what 
it  holds  for  us  to  live  by.  In  other  words,  what  is  the  content  and 
significance  of  modern  Judaism  in  the  world  today,  not  for  us  person- 
ally as  Jews,  but  for  the  world  at  large?  What  power  has  it  as  a 
spiritual  influence?  And  as  such,  what  is  its  share  or  part  in  the  large 
life  of  humanity,  in  the  broad  current  and  movement  of  the  times? 
What  actuality  has  it,  what  possible  unfoldment  in  the  future? 

As  the  present  can  best  be  read  by  the  light  of  the  past,  I  should 
like  briefly  to  review  the  ideas  on  which  our  existence  is  based  and  our 
identity  sustained.  Upon  the  background  of  myth,  and  yet  in  a  sense 
how  bold,  how  clear,  stands  Moses,  the  man  of  God,  who  saw  the  world 
aflame  with  Deity — the  burning  bush,  the  flaming  mountain. top,  the 
fiery  cloud,  leading  his  people  from  captivity,  and  who  heard  pro-  istence  and 
nounced  the  divine  and  everlasting  name,  the  unpronounceable,  the  ^®^*^^*y* 
ineffable  I  Am.  In  Moses,  above  all,  whether  we  look  upon  him  as 
semi-historic  or  a  purely  symbolic  figure,  the  genius  of  the  Hebrew 
race  is  typified,  the  fundamental  note  of  Judaism  is  struck,  the  Word 
that  rings  forever  after  through  the  ages,  which  is  the  law  spoken  by 
God  Himself,  with  trumpet  sound,  midst  thunderings  and  lightning  from 
heaven.  Whatever  of  true  or  false,  of  fact  or  legend  hangs  about  it, 
we  have  in  the  Mosaic  conception,  the  moral  ideal  of  the  Hebrews,  a 
code,  divinely  sanctioned  and  ordained,  the  absolute  imperative  of 
duty,  a  transcendent  law  laid  upon  man  which  he  must  perforce  obey, 
in  order  that  he  may  live.  *'Thou  shalt,  thou  shalt  not,"  hedges  him 
around  on  every  side,  now  as  moral  obligation  and  again  as  ceremonial 
or  legal  ordinance,  and  becomes  the  bulwark  of  the  faith  through  cent- 
uries of  greatness,  centuries  of  darkness  and  humiliation. 


Basis  of  Ex- 


174  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

In  the  Hebrew  writings  we  trace  not  so  much  the  development  of 
a  people  but  of  an  idea  that  constantly  grows  in  strength  and  purity. 
The  petty  tribal  god,  cruel  and  partisan  like  the  gods  around  him,  be- 
comes the  universal  and  eternal  God,  who  fills  all  time  and  space,  all 
heaven  and  earth,  and  beside  whom  no  other  power  exists.  Through- 
out nature  his  will  is  law,  his  fiat  goes  forth  and  the  stars  obey  him  in 
their  course,  the  winds  and  waves,  fire  and  hail,  snow  and  vapors, 
stormy  wind  fulfilling  his  word.  The  lightnings  do  his  bidding  and  say, 
"Here  we  are,"  when  he  commands  them. 

But  not  alone  in  the  physical  realm,  still  more  is  he  the  moral 
ruler  of  the  universe,  and  here  we  come  upon  the  core  of  the  Hebrew 
conception,  its  true  grandeur  and  originality,  upon  which  the  whole 
Hebrew *^c  o*n-  strcss   was   laid,    namely,  that  it   is  only  in  the  moral  sphere,  only 
Qeption.  as  a  moral  being  that  man  can  enter  into  relation  with  his  Maker, 

and  the  Maker  of  the  universe,  and  come  to  any  understanding 
of  Him.  "Canst  thou  by  searching  find  out  God?  Canst  thou  find  out 
the  Almighty  unto  perfection?  It  is  as  high  as  heaven;  what  canst 
thou  do?  deeper  than  hell;  what  canst  thou  know?"  Not  through  the 
finite  limited  intellect,  nor  any  outward  sense  perception,  but  only 
through  the  moral  sense  do  these  earnest  teachers  bid  us  seek  God, 
who  reveals  Himself  in  the  law  which  is  at  once  human  and  divine,  the 
voice  of  duty  and  of  conscience  animating  the  soul  of  man.  It  is  this 
breath  of  the  divine  that  vitalizes  the  pages  of  the  Hebrew  prophets 
and  their  moral  precepts.  It  is  the  blending  of  the  two  ideals,  the 
complete  and  absolute  identification  of  the  moral  and  religious  life,  so 
that  each  can  be  interpreted  in  terms  of  the  other — the  moral  life  satu- 
rated and  fed,  sustained  and  sanctified  by  the  divine;  the  religious  life 
merely  a  divinely  ordained  morality — that  it  is  that  constitutes  the 
essence  of  their  teachings,  the  unity  and  grand  simplicity  of  their 
ideal.  The  link  was  never  broken  between  the  human  and  divine, 
between  conduct  and  its  motives,  religion  and  morality,  nor  obscured 
by  any  cloudy  abstractions  of  theory  or  metaphysics.  1  heir  God  was 
a  God  whom  the  people  could  understand;  no  mystic  figure  relegated 
to  the  skies,  but  a  very  present  power,  working  upon  earth,  a  person- 
ality very  clear  and  distinct,  very  human,  one  might  almost  say,  who 
mingled  in  human  affairs,  whose  word  was  swift  and  sure,  and  whose 
path  so  plain  to  follow  "that  wayfaring  men,  though  fools,  should  not 
err  therein."  What  He  required  was  no  impossible  ideal,  but  simply 
to  do  justice,  to  love  mercy  and  walk  humbly  before  Him.  What  He 
promised  was:  "Seek  ye  Me  and  ye  shall  live."  How  can  one  fail  to 
be  impressed  by  the  heroic  mold  of  these  austere  impassioned  souls, 
and  by  the  richness  of  the  soil  that  gave  them  birth  at  a  time  when 
spiritual  thought  had  scarcely  dawned  upon  the  world?  The  prophets 
were  "high  lights"  of  Judaism,  but  the  light  failed,  the  voices  ceased 
and  prophetism  died  out. 

In  order  that  Israel  should  survive,  should  continue  to  exist  at  all 

in  the  midst  of  the  ruins  that  were    all   around  it,  and  the  darkness 

\  upon  which  it  was  entering,  it  was  necessary  that  this  close,  eternal 


THE  WORLD'S  CONGRESS  OF  kELIGiONS, 


175 


organization,  this  mesh  and  network  of  law  and  practice  of  regulated 
usage  covering  the  most  insignificant  acts  of  life,  knitting  them  to- 
gether as  with  nerve  and  sinew,  and  invulnerable  to  any  catastrophe 
from  without,  should  take  the  place  of  all  external  prop  and  form  of 
unity.  The  whole  outer  framework  of  life  fell  away.  The  kingdom 
perished,  the  temple  fell,  the  people  scattered.  They  ceased  to  be  a  of^™'S*iiiiM 
nation,  they  ceased  to  be  a  church,  and  yet,  indissolubly  bound  by  People, 
these  inevitable  chains,  as  fine  as  silk,  as  strong  as  iron,  they  presented 
an  impenetrable  front  to  the  outside  world;  they  became  more  in- 
tensely national,  more  exclusive  and  sectarian,  rnore  concentrated  in 
their  individuality  than  they  had  ever  been  before.  The  Talmud  came 
to  reinforce  the  Pentateuch,  and  Rabbinism  intensified  Judaism,  which 
thereby  lost  its  power  tb  expand  its  claim  to  become  a  universal 
religion,  and  remained  the  prerogative  of  a  peculiar  people. 

With  fire  and  sword  the  Christian  era  dawned  for  Israel.  Jerusa- 
lem was  besieged,  the  temple  fired,  the  holy  mount  in  flames  and  a 
million  people  perished,  a  fitting  prelude  to  the  long  tragedy  that  has 
not  ended  yet,  the  martyrdom  of  eighteen  centuries.  Death  in  every 
form,  by  flood,  by  fire  and  with  every  torture  that  could  be  conceived, 
leaving  a  track  of  blood  through  history — the  crucified  of  the  nations. 
Strangers  and  wanderers  in  every  age  and  every  land,  calling  no  man 
friend  and  no  spot  home.  With  all  the  ignominy  of  the  Ghetto,  a  living 
death.  Dark,  pitiable,  ignoble  destiny!  Magnificent,  heroic,  uncon- 
querable destiny,  luminous  with  self-sacrifice,  unwritten  heroism,  de- 
votion to  an  ideal,  a  cause  believed  in  and  a  name  held  sacred!  But 
destiny  still  unsolved;  martyrdom  not  yet  swallowed  up  in  victories. 

In  our  modern  rushing  days  life  changes  with  such  swiftness  that 
it  is  difficult  even  to  follow  its  rapid  movement.  During  the  last  hun- 
dred years  Judaism  has  undergone  more  modification  than  during  the 
previous  thousand  years.  The  French  revolution  sounded  a  note  of 
freedom  so  loud,  so  clamorous,  that  it  pierced  the  Ghetto  walls  and 
found  its  way  to  the  imprisoned  souls.  The  gates  were  thrown  open, 
the  light  streamed  in  from  outside,  and  the  Jew  entered  the  modern 
world.  As  if  by  enchantment,  the  spell  which  had  bound  him,  hand 
and  foot,  body  and  sou),  was  broken,  and  his  mind  and  spirit,  released 
from  thrall,  sprang  into  rebirth  and  vigor.  Eager  for  life  in  every 
form  and  in  every  direction,  with  unused  pent-up  vitality  he  pressed  ta 
the  front  and  crowded  the  avenue  where  life  was  most  crowded, 
thought  and  action  most  stimulated.  And  in  order  to  this  movement, 
naturally  and  of  necessity,  he  began  to  disengage  himself  from  the 
toils  in  which  he  was  involved;  to  unwind  himself,  so  to  speak,  from 
fold  to  fold,  of  outworn  and  outlandish  custom.  Casting  oft  the  outer 
shell  or  skeleton,  which,  like  the  bony  covering  of  the  tortoise,  serves 
as  armor  at  the  same  time  that  it  impedes  all  movement  and  progress, 
as  well  as  inner  growth,  Judaism  thought  to  revert  to  its  original  type, 
the  pure  and  simple  monotheism  of  the  early  days,  the  simple  creed 
that  right  is  might,  the  simple  law  of  justice  among  men.  Divested 
of  its  spiritual  mechanism,  absolutely  without  myth  or  dogma  of  any 


Modification 
During  the 
Past  Century. 


176  THE  WORLD' :^  CONGRESS  OE  RELIGIONS. 

kind,  save  the  all-embracing  Unity  of  God,  taxing  so  little  the  credu- 
lity of  men,  no  religion  seemed  so  fitted  to  withstand  the  storm  and 
stress  of  modern  thought,  the  doubt  and  skepticism  of  a  critical  and 
scientific  age  that  has  played  such  havoc  with  time  honored  creeds. 

And  having  rid  himself,  as  he  proudly  believed,  of  his  own  super- 
stitions, naturally  the  Jew  had  no  inclination  to  adopt  what  he  looked 
upon  as  the  superstitions  of  others.  He  was  still  as  much  as  ever  the 
Jew,  as  far  as  ever  removed  from  the  Christian  standpoint  and  outlook, 
the  Christian  philosophy  and  solution  of  life.  Broad  and  tolerant  as 
either  side  might  consider  itself,  there  was  a  fundamental  disagree- 
ment and  opposition,  almost  a  different  makeup,  a  different  caliber  and 
attitude  of  soul,  fostered  by  centuries  of  mutual  alienation  and  distrust. 
To  be  a  Jew  was  still  something  special,  something  inherent,  that  did 
not  depend  upon  any  external  conformity  or  non-conformity,  any  pecul- 
iar mode  of  life.  The  tremendous  background  of  the  past,  of  tra- 
ditions and  associations  so  entirely  apart  from  those  of  the  people 
among  whom  they  dwelt,  threw  them  into  strong  belief.  They  were  a 
marked  race  always,  upon  whom  an  indelible  stamp  was  set,  a  nation 
that  cohered  not  as  a  political  unit,  but  as  a  single  family,  through  ties 
A  Marked  the  most  sacred,  the  most  vital  and  intimate,  of  parent  to  child,  of 

Bace  Always,  brother  and  sister,  bound  still  more  closely  together  through  a  com- 
mon fate  of  suffering.  And  yet  they  were  everywhere  living  among 
Christians,  making  part  of  Christian  communities  and  mixing  freely 
among  them  for  all  the  business  of  life,  all  material  and  temporal  ends. 
Thus  the  spiritual  and  secular  life  which  had  been  absolutely  one 
with  the  Jew  grew  apart  in  his  own  sphere  as  well  as  in  his  intercourse 
with  Christians;  the  divorce  was  complete  between  religion  and  the 
daily  life.  In  his  inmost  consciousness,  deep  down  below  the  surface, 
he  was  still  a  Jew.  The  outer  world  allured  him,  and  the  false  gods 
whom  the  nations  around  him  worshiped:  Success,  Power,  the  Pride 
of  Life  and  of  the  Intellectual.  He  threw  himself  full  tilt  into  the 
arena  where  the  clash  was  loudest  and  the  press  thickest,  the  struggle 
keenest  to  compete  and  outstrip  one  another,  which  we  moderns  call 
life.     And  his  faculties  were  sharpened  to  it,  and  in  his  eagerness  he 

i  forgot  his  proper  birthright.     He,  the  man  of  the  past,  became  essen- 

tially the  man  of  today,  with  interest  centered  on  the  present,  the  act- 
ual; with  intellect  set  free  to  grapple  with  the  problems  of  the  hour 
and  solve  them  by  its  own  unaided  light.  Liberal,  progressive,  human- 
itarian he  might  become,  but  always  along  human  lines;  the  link  was 
gone  with  any  larger,  more  satisfying  and  comprehensive  life.  Relig- 
ion had  detached  itself  from  life,  not, only  in  its  trivial  everyday  con- 
cerns, but  in  its  highest  aims  and  aspirations. 

And  here  was  just  the  handle,  just  the  grievance  for  their  enemies 
to  seize  upon.  Every  charge  would  fit.  Behold  the  Jew!  Every  cry 
could  shape  itself  against  them,  every  class  could  take  alarm  and  every 
prejudice  go  loose.  And  hence  the  Proteus  form  of  anti-Semitism. 
Wherever  the  social  conditions  are  most  unstable,  the  equilibrium  most 

^  threatened  and  easily  disturbed,  in  barbarous  Russia,  liberal  France 


of  Judaism. 


THE  WOkLD'S  CONGRESS  OP  kEUGtONS,  111 

and  philosophic  Germany,  the  problem  is  most  acute;  but  there  is  no 
country  now,  civilized  or  uncivilized,  where  some  echo  of  it  has  not 
reached;  even  in  our  own  free-breathing  America  some  wave  has  come 
to  die  upon  our  shores. 

What  answer  have  we  for  ourselves  and  for  the  world  in  this,  the 
trial  hour  of  our  faith,  the  crucial  test  of  Judaism?  We,  each  of  us, 
must  look  into  our  own  hearts  and  see  what  Judaism  stands  for  in  that 
inner  shrine,  what  it  holds  that  satisfies  our  deepest  need,  consoles  and  ^^c racial^ Test 
fortifies  us,  compensates  for  every  sacrifice,  every  humiliation  we  may 
be  called  upon  to  endure,  so  that  we  count  it  a  glory,  not  a  shame,  to 
suffer.  Will  national  or  personal  loyalty  suffice  for  this,  when  our  per- 
sonality is  not  touched,  our  nationality  is  merged?  Will  pride  of 
family  or  race  take  away  the  sting,  the  stigma?  Lo!  We  have  turned 
the  shield  and  persecution  becomes  our  opportunity.  "  Those  that 
were  in  darkness  upon  them  the  light  hath  shined."  What  is  the 
meaning  of  this  exodus  from  Russia,  from  Poland,  these  long  black 
lines  crossing  the  frontiers  or  crushed  within  the  pale,  the  **  despised 
and  rejected  of  men,"  emerging  from  their  Ghettos,  scarcely  able  to 
bear  the  light  of  day?  Many  of  them  will  never  see  the  promised 
land,  and  for  those  who  do,  cruel  will  be  the  suffering  before  they 
enter,  long  and  difficult  will  be  the  task  and  process  of  assimilation 
and  regeneration. 

But  for  iis,  who  stand  upon  the  shore  in  the  full  blessed  light  of 
freedom  and  watch  at  last  the  ending  of  that  weary  pilgrimage 
through  the  centuries,  how  great  the  responsibility,  how  great  the 
occasion,  if  only  we  can  rise  to  it.  Let  us  not  think  our  duty  ended 
when  we  have  taken  in  the  wanderers,  given  them  food  and  shelter 
and  initiated  them  into  the  sharp  daily  struggle  to  exist,  upon  which 
we  are  all  embarked;  nor  yet  guarding  their  exclusiveness,  when  we 
leave  them  to  their  narrow  rites  and  limiting  observance,  until,  break- 
ing free  from  these,  they  find  themselves,  like  their  emancipated 
brethren  elsewhere,  adrift  on  a  blank  sea  of  indifference  and  mate- 
rialism. 

If  Judaism  would  be  anything  in  the  world  today  it  must  be  a 
spiritual  force.  Only  then  can  it  be  true  to  its  special  mission,  the 
spirit  not  the  letter  of  its  truth.  Away,  then,  with  all  the  Ghettos 
and  with  spiritual  isolation  in  every  form,  and  let  the  "  spirit  blow 
where  it  listeth."  The  Jew  must  change  his  attitude  before  the  world 
and  come  into  spiritual  fellowship  with  those  around  him.  John,  Paul, 
Jesus  Himself,  we  can  claim  them  all  for  our  own.  We  do  not  want 
"missions"  to  convert  us.  We  cannot  become  Presbyterians,  Episco- 
palians, members  of  any  dividing  sect,  "  teaching  for  doctrines  the 
opinions  of  men."  Christians,  as  well  as  Jews,  need  the  larger  unity 
that  shall  embrace  them  all — the  unity   of  the  spirit,  not  of  doctrine. 

Mankind  at  large  may  not  be  ready  for  a  universal  religion,  but 
let  the  Jews  with  their  prophetic  instinct,  their  deep,  spiritual  insight, 
set  the  example  and  give  the  ideal.  The  world  has  not  yet  fathomed 
the  secret  of  its  redemption,  and  "  salvation  may  yet  again  be  of  the 


Vt^  TH£:  WORtns  coNGki:ss  Of  religion^, 

Jews."  The  times  are  full  of  signs.  On  every  side  there  is  a  call,  a 
challenge  and  awakening.  What  the  world  needs  today,  not  alone  the 
Jews,  who  have  borne  the  yoke,  but  the  Christians  who  bear  Christ's 
name  and  persecute  and  who  have  built  up  a  civilization  so  entirely  at 
variance  with  the  principles  He  taught — what  we  all  need.  Gentiles  and 
Jews  alike,  is  not  so  much  "  a  new  body  of  doctrine,"  as  Claude  Mon- 
tefiore  suggests,  but  a  new  spirit  put  into  life  which  shall  refashion  it 
AUOneFather.  upon  a  nobler  plan  and  consecrate  it  anew  to  higher  purpose  and  ideals. 
Science  has  done  its  work,  clearing  away  the  deadwood  of  ignorance 
and  superstition,  enlarging  the  vision  and  opening  out  the  path.  Chris- 
tians and  Jews  alike,  "  have  we  not  all  one  Father?  Hath  not  one  God 
created  us?"  Remember  to  what  you  are  called,  you  who  claim  belief 
in  a  living  God  who  is  a  spirit,  and  who,  therefore,  must  be  worshiped 
"in  spirit  and  in  truth,"  not  with -vain  forms  and  with  meaningless 
service,  nor  yet  in  the  world's  glittering  shapes,  the  work  of  men's 
hands  or  brains,  but  in  the  ever-growing,  ever-deepening  love  and 
knowledge  of  His  truth  and  its  showing  forth  to  men.  Once  more  let 
the  Holy  Spirit  descend  and  dwell  among  you,  in  your  life  today,  as  it 
did  upon  your  holy  men,  your  prophets  of  the  olden  times,  lighting 
the  world  as  it  did  for  them  with  that  radiance  of  the  skies;  and  so 
make  known  the  faith  that  is  in  you,  "For  by  their  fruits  ye  shall 
know  them." 


The  \loice  of  the  Mother  of  f^eligions  on 
the  Social  Question. 


Paper  by  RABBI   H.  BERKOWITZ,  D.  D.,  of  Philadelphia. 


^B  ^kV^  dren,  in  the  midst  of  the  religions  which  have 

^B        laifciMiBfr:^  received  from  her  nurture  and  loving  care,  Ju- 

^V        ^^8B^^^W\  daism,  the  fond  mother  may  well  lift  up  her 

^B         ^^gyi^^fcl  voice  and  be  heard  with  reverent  and  affec- 

^"     \^^^Slllm^^Blr        tionate  attention.     It  has  been  asked:    "What 

has  Judaism  to  say  on  the  social  question?" 

From  earliest  days  she  has  set  the  seal  of 
sanctity  on  all  that  question  involves.     From 
the  very  first  she  proclaimed  the  dignity,  nay, 
the  duty  of  labor  by  postulating  God,  the  Cre- 
ator, at  work  and  setting  forth  the  divine  exam- 
ple unto  all  men  for  imitation,  in  the  command: 
••Six  days   shalt  thou    labor  and   do  all   thy 
work."     Industry  is  thus  hallowed  by  religion,  and 
igion  in  turn  is  made  to  receive  the  homage  of 
industry  in  the  fulfillment  of  the  ordinance  of  Sab- 
bath rest.     Judaism  thus  came  into  the  world  to  live  in  the  world,  to 
make  the  world  more  heavenly.     Though  aspiring  unto  the  heavens 
she  has   always  trod  firmly  upon  the  earth,  abiding  with  men  in  their 
habitations,  ennobling  their  toils,  dignifying  their  pleasures.     Through 
all  the  centuries  of  her  sorrowful  life  she  has  steadfastly  striven  with 
her  every  energy  to  solve,  according  to  the  eternal  law  of  the  eternally 
righteous,  every  new  phase   of  the  ever  recurrmg  problems  in  the 
social  relationships  of  men. 

When  the  son  of  Adam,  hiding  in  the  dismal  covert  of  some  pri- 
meval forest,  heard  the  accusing  voice  of  conscience  in  bitter  tones  up- 
braiding him  he  defiantly  made  reply:  ''Am  I  my  brother's  keeper?" 
then  the  social  conflict  began.  To  the  question  then  asked  Judaism 
made  stern  reply  in  branding  with  the  guilt  mark  of  Cain  every  trans- 
gression of  human  right.  From  then  until  now  unceasingly  through 
all  the  long  and  trying  centuries  she  has  never  wearied  in  lifting  up 


The    Social 
Conflict. 


182  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

her  voice  to  denounce  wrong  and  plead  for  right,  to  brand  the  op- 
pressor and  uplift  the  oppressed.  Pages  upon  pages  of  her  Scriptures, 
folio  upon  folio  of  her  massive  literature,  are  devoted  to  the  social 
question  in  its  whole  broad  range  and  full  of  maxims,  precepts,  injunc- 
tions, ordinances  and  laws  aiming  to  secure  the  right  adjustment  of 
the  affairs  of  men  in  the  practical  concerns  of  evei^  day. 

In  the  family,  in  the  community,  in  the  state,  in  all  the  forms  of 
social  organization,  inequalities  between  man  and  man  have  arisen 
which  have  evoked  the  contentions  of  the  strong  and  the  weak,  the 
rich  and  the  poor,  the  high  and  the  low.  Against  the  iniquity  of  self- 
seeking  Judaism  has  ever  protested  most  loudly  and  none  the  less  so 
against  the  errors  and  evils  of  an  unjust  self-sacrifice.  "  Love  thy- 
self," she  says,  "this  is  natural,  this  is  axiomatic,  but  remember  it  is 
never  of  itself  a  moral  injunction.  Egoism  as  an  exclusive  motive  is 
entirely  false,  but  altruism  is  not  therefore  exclusively  and  always 
right.  It  likewise  may  defeat  itself,  may  work  injury  and  lead  to 
crime.  The  worthy  should  never  be  sacrificed  for  the  unworthy.  It 
is  a  sin  for  you  to  give  your  hard  earned  money  to  a  vagabond  and 
thus  propagate  vice,  as  much  as  it  is  sinful  to  withhold  your  aid  from 
the  struggling  genius  whose  opportunity  may  yield  to  the  world  un- 
dreamed-ot  benefits." 

In  this  reciprocal  relation  between  the  responsibility  of  the  indi- 
vidual for  society,  and  of  society  for  the  individual,  lies  one  of  Juda- 
CWcteriitTc!  ism's  prime  characteristics.  She  has  pointed  the  ideal  in  the  conflict 
of  social  principles  by  her  golden  precept,  "Thou  shalt  love  thy 
neighbor  as  thyself — I  am  God."  (Leviticus  xix,  i8.)  According  to 
this  precept  she  has  so  arranged  the  inner  affairs  of  the  family  that 
the  purity,  the  sweetness  and  tenderness  of  the  homes  of  her  children 
have  become  proverbial. 

"Honor  thy  father  and  thy  mother"  (Ex.  xx,  12). 

"The  widow  and  the  orphan  thou  shalt  not  oppress"  (Ex.  xxii,  22). 

"Before  the  hoary  head  shalt  thou  rise  and  shalt  revere  the  Lord 
thy  God"  (Lev.  xix,  32). 

"And  thou  shalt  teach  them  diligently  unto  thy  children"  (Deut. 

vi,  7). 

These,  and  hundreds  of  like  injunctions,  have  created  the  institu- 
tions of  loving  and  tender  care  which  secure  the  training  and  nurture, 
the  education  and  rearing  of  the  child,  which  sustain  the  man  and 
the  woman  in  rectitude  in  the  path  of  life,  and  with  the  staff  of 
a  devout  faith  guide  their  downward  steps  in  old  age  to  the  resting 
place  "over  which  the  star  of  immortality  sheds  its  radiant  light." 

Judaism  sets  education  before  all  things  else  and  knows  but  one 
word  for  charity — Zedakah,?.  e.,  Justice.  She  has  made  the  home  the 
basis  of  the  social  structure,  and  has  sought  to  supply  the  want  of  a 
home  as  a  just  due  to  every  creature,  guarding  each  with  this  motive, 
from  the  cradle  to  the  grave.  With  her  sublime  maxim,  "  Love  thy 
neighbor  as  thyself — I  am  God,"  Judaism  set  up  the  highest  ideal  of 
society  as  a  human  brotherhood  under  the  care  of  a  divine  Fatherhoodr 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  183 

According  to  this  ideal  Judaism  has  sought,  passing  beyond  the  envi- 
ronments of  the  family,to  regulate  the  affairs  of  human  society  at  large. 
"This  is  the  book  of  the  generations  of  men  " — was  the  caption  of  Gen- 
esis, indicating  as  the  Rabbins  taught,  that  all  men,  without  distinction 
of  race,  caste  or  other  social  difference,  are  entitled  to  equal  rights  as 
being  equally  the  children  of  one  Creator.  The  social  ideal  was  accord- 
ingly the  sanctification  of  men  unto  the  noblest  in  the  injunction  to  the 
"priest-people:"  *' Holy  shall  ye  be,  for  I,  the  Lord  your  God,  am 
holy."     (Ex.  xix,  22.) 

The  freedom  of  the  individual  was  the  prime  necessary  conse-  Freedom  of 
quence  of  this  precept.  Grandly  and  majestically  the  Mosaic  legisla-  the  individual, 
tion  swept  aside  all  the  fallacies  which  had  given  the  basis  to  the  heart- 
less degradation  of  man  by  his  fellow  man.  Slavery  stood  forever  con- 
demned when  Israel  went  forth  from  the  bondage  of  Egypt.  Labor 
then  for  the  first  time  asserted  its  freedom,  and  assumed  the  dignity 
which  at  last  the  present  era  is  vindicating  with  such  fervor  and  power. 
Judaism  established  the  freedom  to  select  one's  own  calling  in  life 
irrespective  of  birth  or  other  conditions.  For  each  one  a  task  according 
to  his  capacities  was  the  rule  of  life.  The  laborer  was  never  so  hon- 
ored as  in  the  Hebrew  commonwealth.  The  wage  system  was  inaug- 
urated to  secure  to  each  one  the  fruits  of  his  toil.  It  was  over  the  work 
of  the  laboring  man  that  the  master  had  control,  not  over  the  man. 
Indeed  the  evils  of  the  wage  system  were  scrupulously  guarded  against 
in  that  the  employer  was  charged  by  the  law  as  by  conscience  to  have 
regard  for  the  physical,  moral  and  spiritual  well  being  of  his  employes 
and  their  families. 

To  the  solution  of  all  the  problems,  which  under  the  varying  condi- 
tions of  the  different  lands  and  different  ages,  always  have  arisen  and 
always  will  arise  the  Jewish  legislation  in  its  inception  and  develop- 
ment affords  an  extraordinary  contribution.  It  has  studiously  avoided 
the  fallacies  of  the  extremists  of  both  the  communistic  and  individual- 
istic economic  doctrines.  Thus  it  was  taught:  He  that  saith,  "What  is 
mine  is  thine  and  what  is  thine  is  mine"  (communism),  he  is  void  of  a 
moral  concept.  He  that  saith,  "What  is  mine  is  mine  and  what  is 
thine  is  thine,"  he  has  the  wisdom  of  prudence.  But  some  of  the  sages 
declare  that  this  teaching  too  rigidly  held  oft  leads  to  barbarous  cruel- 
ties. He  that  saith,  "What  is  mine  is  thine  and  what  is  thine  shall  re- 
main thine,"  he  has  the  wisdom  of  the  righteous.  He  that  says  that, 
"What  is  mine  is  mine  and  what  is  thine  is  also  mine,"  he  is  utterly 
Godless.     (Pirque  Aboth,  v,  13.) 

Judaism  has  calmly  met  the  wild  outbursts  of  extremists  of  the 
anti-poverty  nihilistic  types  with  the  simple  confession  of  the  fact 
which  is  a  resultant  of  the  imperfections  of  human  nature:  "The  needy 
will  not  be  wanting  in  the  land."  (Deut.  xv,  1 1.)  The  brotherly  care 
of  the. needy  is  the  common  solicitude  of  the  Jewish  legislatures  and 
people  in  every  age.  Their  neglect  or  abuse  evokes  the  wrath  of 
prophet,  sage  and  councillor  with  such  a  fury  that  even  today  none 
but  the  morally  dead  can  withstand  their  eloquence.     The  effort  of 


184  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

all  legislation  and  instruction  was  directed  to  a  harmonization  of  these 
two  extremes. 

The  freedom  of  the  individual  was  recognized  as  involving  the  de- 
velopment of  unlike  capacities.  From  this  freedom  all  progress 
springs.  But  all  progress  must  be  made,  not  for  the  selfish  advantage 
w^lre?°'°'°^  of  the  individual  alone,  but  for  the  common  welfare,  "That  thy  brother 
with  thee  may  live."  (Lev.  xxv,  36.)  Therefore,  private  property  in 
land  or  other  possessions  was  regarded  as  only  a  trust,  because  every- 
thing is  God's,  the  Father's,  to  be  acquired  by  industry  and  persever- 
ance by  the  individual,  but  to  be  held  by  him  only  to  the  advantage 
of  all. 

To  this  end  were  established  all  the  laws  and  institutions  of  trade, 
of  industry,  and  of  the  system  of  inheritance,  the  code  of  rentals,  the 
jubilee  year  that  every  fiftieth  year  brought  back  the  land  which  had 
been  sold  into  the  original  patrimony,  the  seventh  or  Sabbatical  year, 
in  which  the  lands  were  tallow,  all  produce  free  to  the  consumer,  the 
tithings  of  field  and  flock,  the  loans  to  the  brother  in  need  without 
usury,  and  the  magnificent  system  of  obligatory  charities,  which  still 
hold  the  germ  of  the  wisdom  of  all  modern  scientific  charity.  "Let 
the  poor  glean  in  the  fields"  (Lev.  xix,  10),  and  gather  through  his 
own  efforts  what  he  needs,  i.  e.,  give  to  each  one  not  support,  but  the 
opportunity  to  secure  his  own  support. 

A  careful  study  of  these  Mosaic-Talmudic  institutions  and  laws  is 
bound  more  and  more  to  be  recognized  as  of  untold  worth  to  the 
present  in  the  solution  of  the  social  question.  True,  these  codes 
were  adapted  to  the  needs  of  a  peculiar  people,  homogeneous  in  char- 
acter, living  under  certain  conditions  and  environments  which  proba- 
bly do  not  now  exist  in  exactly  the  same  order  anywhere.  We  cannot 
use  the  statutes,  but  their  aim  and  spirit,  their  motive  and  method  we 
must  adopt  in  the  solution  of  the  social  problem  even  today.  Con- 
sider that  the  cry  of. woe  which  is  ringing  in  our  ears  now  was  never 
heard  in  Judea.  Note  that  in  all  the  annals  of  Jewish  history  there 
are  no  records  of  the  revolts  of  slaves  such  as  those  which  afflicted  the 
world's  greatest  empire,  and  under  Spartacus  threatened  the  national 
safety,  nor  any  uprisings  like  those  of  the  Plebeians  of  Rome,  the 
Demoi  of  Athens,  or  the  Helots  of  Sparta;  no  wild  scenes  like  those 
of  the  Paris  Commune;  no  procession  of  hungry  men,  women  and 
children  crying  for  bread,  like  those  of  London,  Chicago  and  Denver. 
Pauperism,  that  specter  of  our  country,  never  haunted  the  ancient 
land  of  Judea.     Tramps  were  not  known  there. 

Because  the  worst  evils  which  afflict  the  social  body  today  were 
unknown  under  the  Jewish  legislation,  we  may  claim  that  we  have 
here  the  pattern  of  what  was  the  most  successful  social  system  that 
the  world  has  ever  known.  Therefore  does  Judaism  lift  up  her  voice 
and  call  back  her  spiritual  children,  that  in  her  bosom  they  may  find 
comfort  and  rest.  "Come  back  to  the  cradle  of  the  world,  where  wis- 
dom first  spake,"  she  cries,  "and  learn  again  the  message  of  truth  that 
for  all  times  and  unto  all  generations  was  proclaimed  through  Israel's 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  185 

precept,  'Love  thy  neighbor  as  thyself,  for  I  am  God.'"    (Lev.  xix, 

i8.)  : 

The  hotly  contested  social  questions  of  our  civilization  are  to  be 
settled  neither  according  to  the  ideas  of  the  capitalist  nor  those  of  the 
laborer;  neither  according  to  those  of  the  socialist,  the  communist,  the 
anarchist  or  the  nihilist;  but  simply  and  only  according  to  the  eternal 
laws  of  morality  of  which  Sinai  is  the  loftiest  symbol.  The  guiding 
principles  of  all  true  social  economy  are  embodied  in  the  simple  lessons 
of  Judaism.  As  the  world  has  been  redeemed  from  idolatry  and  its 
moral  corruption  by  the  vital  force  of  Jewish  ideas  so  can  it  likewise 
be  redeemed  from  social  debasement  and  chaos. 

Character  is  the  basic  precept  of  Judaism.  It  claims  as  the  mod- 
ern philosopher  declares  (Herbert  Spencer)  that  there  is  no  political  Basi^Pr^ptf 
alchemy  by  which  you  can  get  golden  conduct  out  of  leaden  instincts. 
Whatever  the  social  system  it  will  fail  unless  the  conscience  of  men 
and  women  are  quick  to  heed  the  imperative  orders  of  duty  and  to  the 
obligations  and  responsibilities  of  power  and  ownership.  The  old 
truth  of  righteousness  so  emphatically  and  rigorously  insisted  on  from 
the  first  by  Judaism  must  be  the  new  truth  in  every  changing  phase  of 
economic  and  industrial  life.  Only  thus  can  the  social  questions  be 
solved.  In  her  insistence  on  this  doctrine  Judaism  retains  her  place 
in  the  van  of  the  religions  of  humanity. 

Let  the  voice  of  the  mother  of  religions  be  heard  in  the  parliament 
of  all  religions.  May  the  voice  of  the  mother  not  plead  in  vain.  May 
the  hearts  of  the  nations  be  touched  and  all  the  unjust  and  cruel  re- 
strictions of  ages  be  removed  from  Israel  in  all  lands,  so  that  the  eman- 
cipated may  go  in  increasing  colonies  back  to  the  native  pursuits  of 
agriculture  and  the  industries  so  long  denied  them.  May  the  colonies 
of  the  United  States  of  America,  Argentine  and  Palestine  bean  earnest 
to  the  world  of  the  purity  of  Israel's  motives;  may  the  agricultural  and 
industrial  schools  maintained  by  the  Alliance  Israelite  Universelle,the 
Baron  dc  Hirsch  Trust  and  the  various  Jewish  organizations  of  the  civ- 
ilized world  from  Palestine  to  California,  prove  Israel's  ardor  for  the 
honors  of  industry;  may  the  wisdom  of  her  schools,  the  counsel  of  her 
sages,  the  inspiration  of  her  lawgivers,  the  eloquence  of  her  prophets, 
the  rapture  of  her  psalmists,  the  earnestness  of  all  her  advocates,  in- 
creasingly win  the  reverent  attention  of  humanity  to,  and  fix  them 
unswervingly  upon  the  everlasting  laws  of  righteousness  which  she  has 
set  as  the  only  basis  for  the  social  structure. 


Rabbi  Joseph  Silverman,  New  York. 


^rrors  ^bout  the  Jews. 


Paper  by  RABBI  JOSEPH  SILVERMAN,  of  New  York. 


wrong 


UMAN  life  has  often  seemed  to  be  a  "  Comedy 
of  Errors."  Each  generation  is  busy  cor- 
recting the  mistakes  of  the  previous  one, 
and,  at  the  same  time,  making  others  for 
the  next  generation  to  correct.  History  is 
only,  as  it  were,  a  record  of  the  world's  mis- 
takes. 

There  would  be  no  science,  if  God  had 
revealed  the  whole  truth  to  mankind.  We 
are  constantly  groping  in  the  dark.  Every 
doctrine  which  today  is  a  fact,  becomes 
merely  a  theory  tomorrow;  the  next  day,  a 
myth.  All  is  mystery;  there  is  scarcely  any 
truth,  save  the  false;  any  right,  save  the 
Knowledge  is  only  opinionbased  upon  facts, 


most  opinions  are  errors,  or  will  be  tomorrow. 

One  of  the  keenest  and  most  injurious  evils  that 
can  befall  a  man  or  a  people  is  to  be  misunderstood, 
perhaps  worse  is  to  be  misrepresented.  The  individual  who  has 
experienced  both  knows  both  the  vital  sufferings  that  were  his. 
To  worship  truth  and  to  be  accused  of  falsehood ;  to  be  relig- 
iously virtuous  and  be  charged  with  vice;  to  aspire  to  heaven  and,  by 
the  world,  be  consigned  to  purgatory;  to  be  robbed  of  one's  identity 
and  be  clad  in  the  garb  of  another,  of  an  inferior  being;  to  see  one's 
principles  distorted,  every  motive  questioned;  one's  words  misquoted, 
every  act  misunderstood;  one's  whole  life  misrepresented,  and  made  a 
caricature  in  the  eyes  of  all  men,  without  the  power  of  redress,  is  to 
suffer  all  the  unmitigated  pangs  of  inner  mortification.  You  breathe 
the  air,  you  see  the  world,  you  live;  but  the  air  is  poison,  the  world  a 
snare,  and  life  a  delusion.  Those  are  not  the  greatest  martyrs  who 
died  for  any  cause;  but  those  who  have  lived  and  struggled  in  a  world 
which  not  only  did  not  believe  or  trust  in  them,  but  filched  from  them 
every  blessed  endowment  and  acquired  virtue. 

If  any  one  were  to  attempt  to  analyze  the  character  of  the  Jew  on 
.  187 


The  Greatest 
Martyrs. 


188  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  basis  of  what  has  been  said  about  him  in  history  (so  called),  in 
fiction,  or  other  forms  of  literature,  both  prose  and  poetry,  he  would 
find  himself  confused  and  baffled,  and  would  be  compelled  to  give  up 
Paradoxes  ^^^  task  in  despair.  The  greatest  paradoxes  have  been  expressed 
About tne  Jew.  about  the  Jcw.  The  vilest  of  vices  and  crimes,  as  well  as  the  greatest 
of  virtues  have  been  attributed  to  him.  Pictures  of  him  have  been 
painted  as  dark  as  Barabbas  and  as  light  as  Mordecai,  while  between 
the  two  may  be  found  every  shade  of  wickedness  and  goodness. 

There  can  be  no  doubt  but  that  many  errors  and  misconceptions 
about  the  Jew  can  be  traced  to  this  source.  The  opinions  of  the 
world  are  to  a  great  extent  formed  by  what  men  read  in  history  or 
fiction,  in  any  form  of  prose  or  poetry.  In  this  way  so  great  an  injus- 
tice has  been  done  to  the  Jew  that  it  will  be  impossible  for  mankind 
ever  to  rectify  it  or  atone  therefor.  To  cite  but  one  example  out  of  an 
infinite  number,  I  refer  to  Shakespeare's  portrayal  of  the  Jew  in  his 
character  of  Shylock.  This  picture  is  untrue  in  every  heinous  detail. 
The  Jew  is  not  revengeful  as  Shylock.  Our  very  religion  is  opposed 
to  the  practice  of  revenge,  the  *'lex  talionis"  having  never  been  taken 
literally,  but  interpreted  to  mean  full  compensation  for  injuries.  The 
Jew,  in  all  history,  is  never  known  to  have  exacted  a  pound  of  human 
flesh  cut  from  the  living  body  as  forfeit  for  a  bond.  Such  was  an 
ancient  Roman  practice.  Shylock  can  be  nothing  more  than  a  carica- 
tui'e  of  the  Jew,  and  yet  the  world  has  applauded  this  abortion  of  lit- 
erature, this  contortion  of  the  truth  more  than  the  ideal  portrait  which 
Lessing  drew  of  Israel  in  his  "Nathan,  the  Wise." 

If  any  one  coming  from  another  world  were  to  inquire  of  the 
inhabitants  of  this  world  regarding  the  character  of  the  Jew,  their 
beliefs  and  practices,  he  would  obtain  the  most  incongruous  mixture 
of  opinions.  A  dense  ignorance  exists  about  the  Jews  regarding  their 
social  and  domestic  life,  their  history  and  literature,  their  achieve- 
ments and  disappointments,  their  religion,  ideals  and  hopes.  And 
this  ignorance  is  not  confined  merely  to  ordinary  men  but  prevails  also 
among  scholars.  Ovid,  Tacitus,  Shakespeare,  Voltaire  and  Renan, 
most  heathen  and  Christian  writers,  have  been  guilty  of  entertaining, 
and,  what  is  more  culpable,  of  disseminating  erroneous  ideas  about  the 
descendants  of  ancient  Israel. 

"  In  regard  to  the  Jews,"  says  George  Elliot,  "  it  would  be  difficult 
to  find  a  form  of  bad  reasoning  about  them  which  had  not  been  heard 
in  conversation  or  been  admitted  to  the  dignity  of  print,  but  the  neg- 
.*  lect  of  resemblances  is  a  common  property  of  dullness  which  invites 

ail  the  various  points  of  view,  the  prejudiced,  the  puerile,  the  spiteful 
and  the  abysmally  ignorant.  Our  critics  have  always  overlooked  our 
resemblances  to  them  (the  Jews)  in  virtue;  have,  in  fact,  denounced  in 
Jews  the  same  practices  which  they  admired  in  themselves." 

There  is  no  doubt  but  that  prejudice  against  the  Jews  is  as  much 
a  cause  of  ignorance  and  false  reasoning  as  a  result  therefrom. 

When  I  sometimes  hear  or  read  a  certain  class  of  opinions  con- 
cerning the  Jews,  I  am  reminded  of  an  anecdote  about  Bishop  Brooks. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  189 

He  attended  a  meeting  in  England,  at  which  an  Englishman  declared, 

"All  Americans  are  narrow  minded  and  illiberal.      They  are  in  spirit,      Modern  Jews 

just  as  in  body,  small,  dwarfed  and  pigmy."     The  late  Bishop  Brooks  Hebr^Tlf^m 

then  arose  in  all  the  majesty  of  his  colossal  stature,  and  called  out  in  i^*<^®- 

his  stentorian  voice,  "And  here  is  one  ot  those  American  dwarfs." 

For  the  sake  of  completeness  I  will  speak  of  the  error  ordinarily 
CO  nmittcd  of  referring  to  the  Jew  as  a  particular  race.  Hebrew  is  the 
name  of  an  ancient  race  from  which  the  Jew  is  descended,  but  there 
have  been  so  many  admixtures  to  the  original  race  that  scarcely  a 
trace  of  it  exists  in  the  modern  Jews.  Intermarriage  with  Egyptians, 
the  various  Canaanitish  nations,  the  Midianites,  Syrians,  etc.,  are  fre- 
quently mentioned  in  the  Bible.  There  have  also  been  additionsto  the 
Jews  by  voluntary  conversions  such  as  that  in  the  eighth  century,  of 
Bulan,  prince  of  the  Chasars  and  his  entire  people.  We  can,  therefore, 
not  be  said  to  be  a  distinct  race  today. 

We  form  no  separate  nation  and  no  faction  of  any  nation.  Nor  is 
there  any  general  desire  to  return  to  Palestine  and  resurrect  the 
ancient  nationality.  We  can  only  look  with  misgiving,  rather  with  in- 
difference, upon  any  organized  effort  undertaken  by  fanatic  believers 
who  are  deeply  concerned  in  the  fulfillment  of  certain  Biblical  prophe- 
cies. They  overlook  the  fact  that  those  prophecies  have  either  already 
been,  or  need  never  be,  fulfilled. 

We  form  merely  an  independent  religious  community  and  feel 
keenly  the  injustice  that  is  done  us  when  the  religion  of  the  Jew  is 
singled  out  for  aspersion,  whenever  such  a  citizen  is  guilty  of  a  misde- 
meanor. Jew  is  not  to  be  used  parallel  with  German,  Englishman, 
American,  but  with  Christian,  Catholic,  Protestant,  Buddhist,  Moham- 
medan or  Atheist. 

Over  fifty  years  ago  the  late  Isaac  D'Israeli  wrote  that  "the 
Jewish  people  are  not  a  nation,  for  they  consist  of  many  nations;  they 
are  Russian,  English,  French,  or  Italian,  and,  like  the  chameleon, 
reflect  the  color  of  the  spot  they  rest  on.  They  are  like  the  waters 
running  through  the  countries  tinged  in  their  course  with  all  the  varie- 
ties of  the  soil  where  they  deposit  themselves.' 

An  eminent  Jewish  divine,  in  a  spirit  of  indignation  at  some  harsh 
criticism  cast  upon  the  Hebrew  nation,  so  called,  asked:  "If  we  are  a 
separate  nation,  where  is  our  country;  where,  our  laws;  where,  our 
armies;  where,  our  courts  of  justice;  where,  our  flag?"  To  this  ques- 
tion the  critic  made  no  reply.  But  we,  here  in  congress  assembled, 
can  unitedly  answer:  "The  land  of  our  nativity,  or  of  our  adoption,  is 
our  country.  Its  laws  we  obey;  in  its  armies  we  find  our  comrades;  by 
the  decision  of  its  courts  we  abide;  under  its  flag  we  seek  protection, 
and  for  it  we  are  ready  to  sacrifice  our  substance  and  our  lives  and  to 
pledge  our  sacred  honor." 

We  are,  furthermore,  often  charged  with  exclusiveness  and  clan- 
nishness,  with  having  only  narrow,  tribal  aspirations,  and  with  being 
averse  to  breaking  down  social  barriers.  Few  outside  of  that  inner 
close  circle  that  is  to  be  met  in  the  Jewish  home,  or  social  group,  know 


190  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

Domestic  ^^g^t  of  tlic  Jcw's  domestic  happiness  and  social  virtues.     If  there  is 
Happiness  and  any  clannishncss  in  the  Jew,  it  is  due  not  to  any  contempt  for  the  out- 
..ocia     irtues.  ^-^^  world,  but  to  an  utter  abandon  to  the  charm  of  home  and  the  fas- 
cination of  confreres  in  thought  and  sentiment. 

However,  if  there  is  a  remnant  of  exclusiveness  in  the  Jews  of 
today,  is  he  to  blame  for  it?  Did  he  create  the  social  barrier?  We 
must  agree  with  Mr.  Zangwil  when  he  says:  "People  who  have  been 
living  in  a  Ghetto  for  a  couple  of  centuries  are  not  able  to  step  outside 
merely  because  the  gates  are  thrown  down,  or  to  efface  the  brands  on 
their  souls  by  putting  off  the  yellow  badges.  The  isolation  from  with- 
out will  have  come  to  seem  the  law  of  their  being."  (Children  of  the 
Ghetto,  i,  6.) 

None  is  more  desirous  of  fraternity  than  the  Jew,  but  he  will  not 
gain  it  at  the  loss  of  his  manhood.  He  will  not  accept  fraternity  as  a 
patronage,  but  would  rather  claim  it  as  a  simple  matter  of  equality. 
That  is  a  point  which  our  critics  and  detractors  do  not  understand. 
Again,  if  the  Jew  is  exclusive,  it  is  due  to  the  fact  that  while  he  is 
willing  to  come  to  any  truce  for  brotherhood,  he  declines  to  do  so  and 
be  regarded  as  legitimate  prey  for  religious  conquest.  And  that  is  a 
point  which  the  missionaries  cannot  understand. 

Tl>e  fact  that  Jews  are,  as  a  rule,  averse  to  intermarriage  with  non- 
Jews  has  been  quoted  in  evidence  of  Jewish  exclusiveness.  Two 
errors  seem  to  underlie  this  false  reasoning.  The  one  that  Judaism 
directly  interdicts  intermarriage  with  Christians,  and  the  other  that 
the  Jewish  church  disciplines  those  who  are  guilty  of  such  an  act.  The 
Mosaic  law,  at  best  only  forbade  intermarriage  with  the  seven  Canaanit- 
ish  nations  and,  though  the  only  justifiable  inference  would  be  that  this 
interdiction  applies  also  to  heathens,  still  by  rabbinical  forms  of  inter- 
pretation it  has  been  made  to  apply  also  to  Christians.  The  historical 
fact  is  that  the  Roman  Catholic  council  held  at  Orleans,  in  533  A.  C. 
E.,  first  prohibited  Christians  to  intermarry  with  Jews.  This  decree 
was  later  enforced  by  meting  out  the  penalty  of  death  to  both  parties 
to  such  a  union.  Jewish  rabbis,  then,  as  a  matter  of  self-protection, 
interdicted  the  practice  of  intermarriage.  And  though  today,  men 
are  free  to  act  according  to  their  tastes,  there  exists  on  the  part  of  the 
Jew  as  much  repugnance  to  intermarriage  as  on  the  part  of  the  Chris- 
tian. Such  ties  are,  as  a  rule,  not  encouraged  by  the  families  of  either 
side,  and  for  very  good  cause.  And  even  if  there  exists  on  the  part  of 
the  Jew  a  greater  aversion  to  intermarriage,  this  cannot  and  should 
not  be  charged  to  a  desire  for  clannishncss  or  exclusiveness,  but  rather 
to  those  natural  barriers  that  separate  Jewish  from  Christian  society. 
It  is  not  my  purpose,  at  present,  to  lay  the  blame  for  the  creation 
or  continuance  of  such  barriers,  but  only  to  submit  that  social  ostracism, 
as  that  term  is  understood  today,  has  never  in  any  form  been  under- 
taken by  Jews.  A  sense  of  just  pride  even  constrains  me  from  strongly 
protesting  against  the  social  ostracism  that,  at  times,  manifests  itself 
against  the  Jew.  I  desire  here  to  merely  point  out  the  error  that 
seems  to  inspire  it,  namely,  the  grievous  error  that  ostracism  is  sup- 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  191 

posed  to  purify  the  one  side  of  all  objectionable  characters,  and  to 
stamp  all  ostracised  as  the  outcast  of  the  earth.  We  are  familiar  with 
that  false  logic  that  infers  a  broad  generality  from  a  few  isolated  par- 
ticulars, which  imputes  the  sins  of  an  individual  to  the  class  of  which 
he  may  be  a  member,  which  charges  the  misdemeanor  of  one  upon  a 
whole  people,  which  condemns  a  religion  because  of  the  wickedness 
of  a  few  hypocrites,  which  punishes  the  guilty  with  the  innocent.  And 
it  is  such  fallacious  reasoning  that  is  time  and  again  applied  to  Jews,  Able  to  Live 
with  this  exception  that  the  virtues  of  a  Montefiore  or  a  Baron  de  Abuse.^  * 
Hirsch  are  not  generalized  in  the  same  manner.  We  are  convinced 
that  Jews  who  have  outlived  the  terrors  of  the  Inquisition  will  be  able 
to  live  down  all  abuse,  all  false  reasoning,  and  maintain  the  majesty  of 
their  manhood  even  outside  the  charmed  circle  of  self-appointed 
censors  of  social  life.  But  we  must  protest  against  the  error  which 
mistakes  ostracism  for  exclusiveness.  In  this  case  the  latter  is  a 
virtue,  the  former  a  vice,  a  crime.  Let  the  verdict  of  history  say  who 
is  guilty? 

We  have  even  been  charged  with  exclusiveness  in  our  religion,  so  lit- 
tle is  our  practice  known.  I  have  myself  been  lately  asked  by  a  lady  who 
makes  some  pretense  to  education,  whether  she  could  not  go  to  the 
synagogue  in  order  to  see  the  offering  of  animal  sacrifices  and  the 
burning  of  incense.  She  had  supposed  that  the  Jewish  religion  was  a 
secret,  mysterious  rite,  to  witness  which  was  only  the  privilege  of  the 
initiated.  Frequently  we  are  asked  whether  non-Jews  are  permitted 
to  enter  a  Jewish  house  of  worship.  Error  and  misrepresentation 
about  Judaism  are  common.  A  Christian  divine  once  remarked  that 
the  offering  of  the  Paschal  lamb  in  the  synagogue,  at  this  very  day, 
contains  a  sublime  picture  of  the  transfiguration  of  Christ.  And  re- 
cently in  New  York  (and  perhaps  in  other  cities  also),  a  missionary 
was  giving  performances  in  Christian  churches,  showing  how  the  Jews 
still  offer  the  Paschal  lamb.  If  such  gross  errors  and  misrepresenta- 
tions are  current  and  are  taught  in  this  country  with  the  connivance  of 
men  in  authority  who  know  better,  it  is  not  difficult  to  understand  how 
benighted  peasants  in  Europe  can  be  made  to  believe  that  Jews  use 
the  blood  of  Christian  children  at  the  Passover  services,  and  how  such 
monstrous  calumnies  could  rouse  the  prejudice  and  vengeance  of  the 
ignorant  masses. 

So  little  is  Judaism  understood  by  even  educated  men  outside  of 
our  ranks,  that  it  is  commonly  believed  that  all  Jews  hold  the  same 
form  of  faith  and  practice.  Here  the  same  error  of  reasoning  is  used 
to  which  reference  has  already  been  made,  in  speaking  of  the  char- 
acter of  the  Jew  as  an  individual  and  as  a  class.  Because  some  Jews  still 
believe  inthe  coming  of  a  personal  Messiah,  or  in  bodily  resurrection,  or 
in  the  establishment  of  the  Palestinian  kingdom,  the  inference  is  at 
once  drawn  by  many,  that  all  Jews  hold  the  same  belief.  Very  little 
IS  known  by  the  populace  of  the  several  schisms  in  modern  Judaism 
denominated  as  Orthodox,  Conservative,  Reform  and  Radical.  It  is 
not  my  province  to  speak  exhaustively  of  these  sects,  and  it  niust  suf- 


192  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

fice  to  merely  remark  here  that  Orthodox  Judaism  believes  in  carry- 
ing out  the  letter  of  the  ancient  Mosaic  code  as  expounded  by  the 
Talmudic  rabbis;  that  Reform  Judaism  seeks  to  retain  the  spirit  only 
of  the  ancient  law,  discarding  the  absolute  authority  of  both  Bible  and 
Talmud,  making  reason  and  modern  demands  paramount;  that  Con- 
servatism is  merely  a  moderate  Reform,  while  Radicalism  declares 
itself  independent  of  established  forms,  clinging  mainly  to  the  ethical 
basis  of  Judaism. 

Reform  Judaism  has  been  the  specially  favored  subject  of  mis- 
understanding and  of  ignorance.  Recently  an  eminent  Christian  divine 
of  St.  Louis  objected  to  extending  an  invitation  to  a  Reform  rabbi  to 
dSsm^"^^  '^'  lecture  before  the  Ministers*  Association,  on  the  plea  that  "All  Reform 
Jews  are  infidels."  A  still  grosser  piece  of  ignorance  is  the  identifica- 
tion of  Reform  Judaism  with  Unitarianism.  As  scholarly  and  finished 
a  writer  as  Frances  Power  Cobbe,  in  a  recent  article  on  "Progressive 
Judaism,"  made  bold  to  show  her  extreme  interest  in  this  Reform 
movement,  believing  it  to  evidence  a  breaking  up  of  Judaism  alto- 
gether and  a  turning  toward  Christianity.  Far  from  breaking  up 
Judaism,  Reform  has  strengthened  it  in  many  ways  and  retained  in  the 
fold  those  who  would  have  gone  over,  not  to  Christianity,  but  to 
Atheism.  Judaism  can  never  tend  toward  Christianity,  in  any  sense, 
notably  to  Unitarianism;  the  latter  rather  is  gradually  breaking  away 
from  Christianity  and  tending  toward  Jewish  belief.  For  the  present, 
however,  Reform  Judaism  still  stands  opposed  to  even  the  most  liberal 
Unitarians  and  protests  against  hero  worship,-  against  a  second  revela- 
tion and  the  necessity  of  a  better  code  of  ethics  than  the  one  pro- 
nounced by  Moses  and  the  prophets. 

To  prevent  the  inference  that  Judaism  is  no  positive  quantity  and 
that  there  are  irreconcilable  differences  dividing  the  various  sects,  I 
will  say  that  all  Jews  agree  on  essentials  and  declare  their  belief  in  the 
Unity  and  Spirituality  of  God,  in  the  efficacy  of  religion  for  spiritual 
regeneration  and  for  ethical  improvement,  in  the  universal  law  of  com- 
pensation according  to  which  there  are  reward  and  punishment,  either 
here  or  hereafter,  in  the  final  triumph  of  truth  and  fraternity  of  ail 
men.  It  may  be  briefly  stated  that  the  decalogue  forms  the  constitu- 
tion of  Judaism.  According  to  Moses,  the  prophets  and  the  historical 
interpretation  of  Judaism,  whoever  believes  and  practices  the  "ten 
commandments"  is  a  Jew. 

Errors  about  the  Jew  pertain  not  only  to  questions  of  race  and 
nationality,  not  only  to  his  individual,  domestic  and  social  character, 
not  only  to  his  religion,  but  also  to  his  inherent  power  to  resist  the 
condemnation  and  opposition  of  an  evil  enemy  and  his  persistent  ex- 
istence in  spite  of  the  destructive  forces  of  a  hostile  world.  The  very 
fact  that  after  so  many  fruitless  efforts  to  destroy  the  Jew  by  persecu- 
tion and  inquisition,  similar  efforts  are  still  put  forth,  only  proves  that 
the  invincibility  of  Israel  has  ever  been,  and  is  still  underestimated.  It 
is  a  fact  that  the  cause  of  the  Jew  is  strengthened  in  times  of  persecu- 
tion.   When  the  hand  of  the  oppressor  is  felt,  the  oppressed  band 


THB  WORLD'S  CONGRESS  OF  RELIGIONS,  193 

together  encourage  one  another,  become  more  faithful  to  their  God, 
firmer  in  their  conviction  and  more  zealous  in  behalf  of  their  religion. 
It  has  been  said  that  martyrdom  is  the  seed  of  the  church.  This  is  no 
less  true  of  Judaism.  The  very  means  adopted  to  destroy  it  have  only 
plowed  up  the  fallow  land  and  planted  a  stronger  faith.  Persecution 
against  any  religion  is  a  wanton  error,  a  monstrous  blasphemy. 

The  very  traducers  and  persecutors  of  the  Jews  are  the  real  ene- 
mies of  Christianity.  Russia  has  set  Christianity  one  or  two  centuries  Real  Ene 
backward.  Anti-Semitic  agitation  in  Germany  will  have  a  similar  re-  SaSty.  ™ 
suit.  The  church  is  committing  a  monumental  blunder  in  conniving 
at  this  nineteenth  century  outrage  and  must  sooner  or  later  be  over- 
taken by  her  Nemesis.  The  church  should  in  her  own  interest,  in  the 
name  of  her  own  principles  and  teachings,  rise  up  in  arms  against 
unholy  Russia  and  unrighteous  Germany. 

When  persecution  had  done  its  work  to  no  avail,  when  inquisition 
failed  to  make  any  impression  on  the  Jew  in  order  to  induce  him  to 
leave  his  brethren,  detraction  and  ostracism  were  resorted  to  in  order 
to  weaken  the  hold  of  the  Jew  upon  his  co-religionists.  We  have 
already  referred  to  some  forms  of  this  persecution  and  wish  to  add  that 
Jews  were  falsely  charged  with  having  poisonous  wells, with  havingspread 
contagious  diseases  and  been  the  cause  of  the  black  death  and  every 
public  calamity.  Strenuous  efforts  have  also  been  made  to  impair 
their  commercial  relations  with  the  world.  Jews  have  been  condemned 
as  a  people  of  usurers,  of  avaricious  money-lenders,  as  consumers  in 
contradiction  to  producers.  "In  the  Middle  Ages,"  says  Lady  Mag- 
nus (Outlines  of  Jewish  History),  "  'Jew'  meant  to  the  popular  mind 
nothing  more  than  money-lender.  Men  spoke  of  having  their  'Jews,' 
as  we  speak  of  having  our  grocers  and  druggists.  Each  served  a  par- 
ticular purpose  and  was  primarily  regarded  in  connection  with  that 
service.  The  real  reason  was  never  recognized  by  popular  judgment, 
and  the  rude  peasant  of  medieval  Europe  firmly  believed  that  the  Jew 
amassed  more  money  than  those  about  him,  not  because  he  was  more 
industrious  or  more  frugal,  but  because  he  was  meaner,  trickier,  more 
deceitful,  and,  if  necessary,  positively  dishonest."  Whatever  may  be 
the  reprehensible  practice  of  individuals,  such  an  aspersion  does  not 
apply  to  the  Jewish  character,  Jewish  teachings,  both  in  Scripture  and 
Talmud,  being  opposed  to  usury  and  overreaching  of  whatever  kind. 

It  is  malicious  slander  to  class  the  Jews  as  consumers,  as  distin- 
guished from  producers.  The  Jew  is  by  birthright  a  tiller  of  the  soil.  Of 
this  birthright  he  has  been  robbed  by  rapacious  governments.  Through 
centuries  of  persecution,  when  he  was  but  a  wandering  sojourner  on 
the  earth,  with  no  country  he  could  call  his  own,  no  government  to 
love,  no  flag  to  revere,  he  was  like  a  tortoise  that  carries  his  house 
with  him.  The  Jew  was  compelled  to  traffic  in  moneys  and  gems  which 
he  could  take  with  him  from  place  to  place  as  necessity  demanded. 
Today,  however,  he  is  found  in  all  trades  and  professions;  today  he  is 
agriculturist,  mechanic  and  artist,  partakes  of  all  the  bounties  of  free 
citizenship  and  must  be  counted  among  the  producers  of  the  world. 


194  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

And  what  shall  we  say  of  the  Bible,  the  Talmud,  music  and  poetry,  art 
and  science,  which  the  Jews  have  contributed  to  the  intellectual  and 
material  wealth  of  mankind!  To  still  repeat  the  old  threadbare 
charge  is  worse  than  malicious  slander,  it  is  criminal  detraction,  a  sub- 
version of  all  fact,  a  travesty  upon  truth. 

There  is  sufficient  reason  to  believe  that  all  persecution  and 
detraction  of  Jews  rest  on  the  further  fundamental  erroneous  supposi- 
tion that  Jews  can,  in  some  way  or  other,  be  converted  to  Christianity. 
When  men  think  they  can  destroy  the  Jew  and  his  religion,  they  forget 
his  indomitable  patience,  his  untiring  perseverance,  his  almost  stolid 
obstinacy.  When  they  endeavor  to  crush  him,  they  overlook  his 
hardened  nature,  steeled  by  trials  and  misfortune.  When  they  expect 
to  lure  him  from  his  associates,  and  wean  him  from  his  religion,  they 
lose  sight  of  his- keen  wit,  his  sense  of  the  humorous  and  ridiculous. 
When  they  endeavor  to  punish  him  with  ostracism,  they  fail  to  note 
his  cheerful  disposition,  his  happy  home,  and  charming  social  in- 
stincts. When  they  endeavor  to  injure  his  influence  by  slander  and 
detraction,  they  are  blind  to  his  utter  disregard  for  public  favors,  and 
to  his  ability  to  rise  to  any  emergency.  When  they  look  forward  to 
converting  him  by  force  of  persuasion,  by  threat  or  bribe,  they  disclose 
their  ignorance  of  his  deepseated  conviction  of  the  truth  of  his  own 
religion. 

The  meager  results  achieved  by  missionaries  and  tracts  have 
proved  how  futile  are  all  efforts  to  convert  the  Jews.  And  even  those 
few  who  have  changed  their  faith  have  done  so,  there  is  ample  reason 
FutiieEfforts  to  believe,  only  through  mercenary  motives,  only  because  abject  pov- 
jPewB^'"''^''*  *^^  erty  forced  them  to  accept  the  bribe  that  was  temptingly  held  out 
toward  them.  I  believe  there  are  many  sincere  missionaries,  and  that, 
perhaps,  among  savages  they  accomplish  some  good  as  a  civilizing 
leaven,  but  among  the  Jews  their  labors  are  uncalled  for  and 
misdirected. 

This  whole  modern  system  of  anti-Semitic  agitation,  and  of 
attempts  to  convert  the  Jews  by  any  means,  reveals  to  us  the  errone- 
ous impression  entertained  by  many,  it  seems^  that  Jews  have  entered 
into  a  kind  of  secret  rivalry  with  the  rest  of  the  world  for  the  suprem- 
acy of  Judaism  and  its  followers.  Nothing  could  be  further  removed 
from  the  truth.  Jews  do  not  aspire  to  supremacy  (perhaps  unfortun- 
ately) religiously,  socially,  or  politically.  They  desire  no  distinction 
as  a  particular  sect,  apart  from  the  rest  of  the  world,  in  dress,  habits, 
manners,  social  features  or  politics.  Jews  have  renounced  the  title  of 
'•  Peculiar  People,"  and  regard  such  a  sobriquet  rather  as  a  reproach 
than  a  compliment.  They  claim  the  name  of  Jew  merely  as  a  term 
denoting  their  particular  faith  and  practice.  In  religion  only  are  Jews 
different  from  others,  and  they  claim  the  right  as  free  men  to  worship 
their  God  in  peace,  according  to  the  dictates  of  their  own  and  not 
another's  conscience. 

The  Jew  is  tolerant  by  nature,  tolerant  by  virtue  of  his  religious 
teaching.    He  believes  in  allowing  every  man,  what  he  claims  for  him- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  195 

self,  the  right  to  work  out  his  own  salvation  and  make  his  own  peace 
with  God.  He  has  only  one  important  request  to  make  of  Christian 
teachers  and  preachers,  namely,  that  they  desist  from  teaching  their  An  Error  the 
school  children  and  congregations  the  prevailing  error  that  the  Jews  pj^^udiw?^"*^ 
have  crucified  Jesus  of  Nazareth.  Because  of  this  great  error  the 
believing  world  looks  upon  the  Jew  through  an  imperfect  medium, 
one  that  enlarges  faults  and  minimizes  virtues.  It  is  this  error  which 
has  caused  so  much  prejudice,  bitter  hatred  and  unjust  persecution. 
If  it  were  once  corrected  the  way  would  be  opened  for  the  correction 
of  many  other  errors.  Now  is  the  great  opportunity  of  the  age  for 
rectifying  it.  Let  the  truth  be  told  to  the  world  by  the  assembled 
parliament  of  religions,  that  not  the  Jews  but  the  "  Romans  have  cru- 
cified the  great  Nazarean  teacher." 


Rt.  Rev.  John  J.  Keane,  D,  P.  (Rector  Catholic  University),  Washington,  D.  C. 


Yhe  Incarnation   Jdea  in  History  and  in 
Jesus  Qhrist. 


Paper  by  RT.  REV.  JOHN  J.  KEANE,  D.  D.,  of  Washington,  D.  C. 


HE  subject  assigned  to  me  is  so  vast  that  an 
hour  would  not  suffice  to  do  it  justice.  Hence, 
in  the  space  of  thirty  minutes  I  can  only  point 
out  certain  lines  of  thought,  trusting,  however, 
that  their  truth  will  be  so  manifest  and  their 
significance  so  evident  that  the  conclusion  to 
which  they  lead  may  be  clearly  recognized  as 
a  demonstrated  fact. 

Cicero  has  truly  said  that  there  never  was 
a  race  of  atheists.  Cesare  Balbo  has  noted 
with  equal  truth  that  there  never  has  been  a 
race  of  deists.  Individual  atheists  and  indi- 
vidual deists  there  have  always  been,  but  they 
have  always  been  recognized  as  abnormal 
beings.  Humanity  listens  to  them,  weighs 
their  utterances  in  the  scales  of  reason,  smiles  sadly  at  their  vagaries, 
and  holds  fast  the  two-fold  conviction  that  there  is  a  Supreme  Being, 
the  Author  of  all  else  that  is;  and  that  man  is  not  left  to  the  mercy  of 
ignorance  or  of  guess  work  in  regard  to  the  purpose  of  his  being,  but 
has  knowledge  of  it  from  the  great  Father. 

This  sublime  conception  of  the  existence  of  God  and  of  the  exist- 
ence of  revelation  is  not  a  spontaneous  generation  from  the  brain  of 
man.  Tyndal  -and  Pasteur  have  demonstrated  that  there  is  no  spon- 
taneous generation  from  the  inorganic  to  the  organic.  Just  as  little  is 
there,  or  could  there  be,  a  spontaneous  generation  of  the  idea  of  the 
Infinite  from  the  brain  of  the  finite.  The  fact,  in  each  case,  is  the 
result  of  a  touch  from  above.  All  humanity  points  back  to  a  golden 
age,  when  man  was  taught  of  the  Divine  by  the  Divine,  that  in  that 
knowledge  he  might  know  why  he  himself  existed,  and  how  his  life 
was  to  be  shaped. 

Curiosly,  strangely,  sadly  as  that  primitive  teaching  of  man  by 
his  Creator  has  been  transformed  in  the  lapse  of  ages,  in  the  vicissi- 

197 


Existence  of 
Revelation. 


1S8  TBE  WORLD'S  CONGRESS  OF  RELIGIONS. 

tudes  of  distant  wanderings,  of  varying  fortunes  and  of  changing  cul- 
ture, still  the  comparative  study  of  ancient  religions  shows  that  in 
them  all  there  has  existed  one  central,  pivotal  concept,  dressed,  indeed, 
in  various  garbs  of  myth  and  legend  and  philosophy,  yet  ever  recog- 
nizably the  same — the  concept  of  the  fallen  race  of  man  and  of  a  future 
restorer,  deliverer,  redeemer,  who,  being  human,  should  yet  be  different 
from  and  above  the  merely  human. 

Again  we  ask,  whence  this  concept?  And  again  the  sifting  of 
A-ncientMem-  scHous  and  honest  criticism  demonstrates  that  it  is  not  a  spontaneous 
mMTRace  ^^'  generation  of  the  human  brain,  that  it  is  not  the  outgrowth  of  man's 
contemplation  of  nature  around  him  and  of  the  sun  and  stars  above 
him,  although,  once  having  the  concept,  he  could  easily  find  in  all 
nature  symbols  and  analogies  of  it.  It  is  part,  and  the  central  part,  of 
the  ancient  memory  of  the  human  race,  telling  man  what  he  is  and 
why  he  is  such,  and  how  he  is  to  attain  to  something  better  as  his 
heart  yearns  to  do. 

Glancing  now,  in  the  light  of  the  history  of  religions,  at  that 
stream  of  tradition  as  it  comes  down  the  ages,  we  see  it  divide  into  two 
clearly  distinct  branches — one  shaping  thought,  or  shaped  by  thought, 
in  the  eastern  half  of  Asia;  the  other  in  the  western  half.  And  these 
two  separate  streams  receive  their  distinctive  character  from  the  idea 
prevalent  in  the  east  and  west  of  Asia  concerning  the  nature  of  man, 
and,  consequently,  concerning  his  relation  to  God. 

In  the  west  of  Asia,  the  Semitic  branch  of  the  human  family,  to 
gether  with  its  Aryan  neighbors  of  Persia,  considered  man  as  a  sub- 
stantial individuality,  produced  by  the  Infinite  Being,  and  produced 
as  a  distinct  entity,  distinct  from  his  Infinite  Author  in  his  own  finite 
personality,  and  through  the  immortality  of  the  soul. 

Eastern  Asia,  on  the  contrary,  held  that  man  had  not  a  substan- 
tial individuality,  but  only  a  phenomenal  individuality.  There  is,  they 
said,  only  one  substance — the  Infinite;  all  things  are  but  phenomena, 
emanations  of  the  Infinite.  "Behold,"  say  the  Laws  of  Manou,  "how 
the  sparks  leap  from  the  flame  and  fall  back  into  it;  so  all  things  ema- 
nate from  Brahma  and  again  lose  themselves  in  him."  "Behold,"  says 
Buddhism,  "how  the  dewdrop  lies  on  the  lotus  leaf,  a  tiny  particle  of 
the  stream,  lifted  from  it  by  evaporation  and  slipping  off  the  lotus 
leaf  to  lose  itself  in  the  stream  again."  Thus  they  distinguished 
between  being  and  existence,  between  persisting  substance,  the  Infinite 
and  the  evanescent  phenomena  emanating  from  it  for  a  while. 

From  these  opposite  concepts  of  man  sprang-  opposite  concepts 
of  the  nature  of  good  and  evil.  In  western  Asia,  good  was  the  con- 
formity of  the  finite  will  with  the  will  of  the  Infinite,  which  is  wisdom 
and  love;  evil  was  the  deviation  of  the  finite  will  from  the  eternal 
norma  of  wisdom  and  love.  Hence  individual  accountability  and 
guilt,  as  long  as  the  deviation  lasted;  hence  the  cure  of  evil  when  the 
finite  will  is  brought  back  into  conformity  with  the  Infinite;  hence  the 
happiness  of  virtue  and  the  bliss  of  immortality  and  the  value  of 
existence.  Eastern  Asia,  per  contra,  considered  existence  as  simply  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  199 

solely  an  evil;  in  fact,  the  sole  and  all-pervading  evil,  and  the  only 
good  was  deliverance  from  existence,  the  extinction  of  all  individuality 
in  the  oblivion  of  the  Infinite.  Although  existence  was  conceived  as 
the  work  of  the  Infinite — nay,  as  an  emanation  coming  forth  from  the 
Infinite — yet  it  was  considered  simply  a  curse,  and  all  human  duty  had 
this  for  its  meaning  and  its  purpose,  to  break  loose  from  the  fetters  of 
existence  and  to  help  others  with  ourselves  to  reach  non-existence. 

Hence  again,  in  western  Asia,  the  future  redeemer  was  conceived 
as  one  masterful  individuality,  human,  indeed,  type  and  head  of  the 
race,  but  also  pervaded  by  the  divinity  in  ways  and  degrees  more  or 
less  obscurely  conceived  and  used  by  the  divinity  to  break  the  chains 
of  moral  evil  and  guilt — nay,  often,  they  supposed,  of  physical  and 
national  evils  as  well — and  to  bring  man  back  to  happiness,  to  holi- 
nesSi  to  God.  Thus,  vaguely  or  more  clearly,  they  held  the  idea  of  an 
incarnation  of  the  Deity  for  man's  good;  and  His  incarnation  was  nat- 
urally looked  forward  to  as  the  crowning  blessing  and  glory  of 
humanity. 

In  eastern  Asia,  on  the  contrary,  as  man  and  all  things  were  re- 
garded as  phenomenal  emanations  of  the  Infinite,  it  followed  that 
every  man  was  an  incarnation.  And  hence  this  phenomenal  existence 
was  considered  a  curse,  which  metempsychosis  dragged  out  pitifully. 
And  if  there  was  room  for  the  notion  of  a  redeemer,  he  was  to  be  one 
recognizing  more  clearly  than  others  what  a  curse  existence  is,  strug- 
gling more  resolutely  than  others  to  get  out  of  it,  and  exhorting  and 
guiding  others  to  escape  from  it  with  him. 

We  pause  to  estimate  these  two  systems.  We  easily  recognize 
that  their  fundamental  difference  is  a  difference  of  philosophy.  The 
touchstone  of  philosophy  is  human  reason,  and  we  have  a  right  to  Difference  of 
apply  it  to  all  forms  of  philosophy.  With  no  irreverence,  therefore,  PhUosophy. 
but  in  all  reverence  and  tenderness  of  religious  sympathy,  we  apply 
to  the  philosophies  underlying  those  two  systems,  the  touchstone  of 
reason. 

We  ask  eastern  Asia,  How  can  the  phenomena  of  the  Infinite 
Being  be  finite?  For  phenomena  are  not  entities  in  themselves,  but 
phases  of  being.  We  have  only  to  look  calmly  in  order  to  see  here  a 
contradiction  in  terms,  an  incompatibility  in  ideas,  an  impossibility. 

We  ask  again,  How  can  the  emanations  of  the  Infinite  Being  be 
evil?  For  the  Infinite  Being  must  be  essentially  good.  Zoroaster 
declared  that  Ahriman,  the  evil  one,  had  had  a  beginning  and  would 
have  an  end,  and  was,  therefore,  not  eternal  nor  infinite.  And  if  there 
is  but  one  substance,  then  the  emanations,  the  phenomena  of  the  Infi- 
nite Being  are  Himself;  how  can  they  be  evil?  How  can  His  incarna- 
tion be  the  one  great  curse  to  get  free  from? 

Again  we  ask.  How  can  this  human  individuality  of  ours,  so  strong, 
so  persistent  in  itself-consciousness  and  self-assertion,  be  a  phenome- 
non without  a  substance?  Or,  if  it  has  as  its  substance  the  Infinite 
Being  Himself,  then  how  can  it  be,  as  it  too  often  is,  so  ignorant  and 
erring,  so  weak  and  changeful,  so  lying,  so  dishonest,  so  mean,  so  vile? 


200  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

For,  let  us  remember,  that  acts  are  predicated  not  of  phenomena,  but 
of  substance,  of  being. 

Once  more  we  ask,  If  human  existence  is  but  a  curse,  and  if  the 
only  blessing  is  to  restrain,  to  resist,  to  thwart  and  get  rid  of  all  that 
constitutes  it,  then  what  a  mockery  and  a  lie  is  that  aspiration  after 
human  progress,  which  spurs  noble  men  to  their  noblest  achievements! 

To  these  questions  pantheism,  emanationism,  has  no  answer  that 
reason  can  accept.  It  can  never  constitute  a  philosophy,  because  its 
No  Answer  bases  are  contradictions.  Shall  we  say  that  a  thing  may  be  false  in 
CwiAcceDt^*^^  philosophy  and  yet  true  in  religion?  That  was  said  once  by  an 
inventor  of  paradoxes;  but  reason  repudiates  it  as  absurd,  and  the 
apostle  of  the  Gentiles  has  well  said  that  religion  must  be  "our  reason- 
able service."  Human  life,  incarnation,  redemption,  must  mean  some- 
thing different  from  this.  For  the  spirit  that  breathes  through  the 
tradition  of  the  east,  the  spirit  of  profound  self-annihilation  in  the 
presence  of  the  Infinite  and  of  ascetic  self-immolation  as  to  the  things 
of  sense,  we  not  only  may  but  ought  to  entertain  the  tenderest  sym- 
pathy, nay,  the  sincerest  reverence.  Who  that  has  looked  into  it  t^it 
has  felt  the  fascination  of  its  mystic  gloom?  But  religion  means  more 
than  this;  it  is  meant  not  for  man's  heart  alone,  but  for  his  intellect 
also.  It  must  have  for  its  foundation  a  bed  rock  of  solid  philosophy. 
Turn  we  then  and  apply  the  touchstone  to  the  tradition  of  the  west. 

Here  it  needs  no  lengthy  philosophic  reflection  to  recognize  how 
true  it  is  that  what  is  not  self-existent,  what  has  a  beginning  must  be 
finite,  and  that  the  finite  must  be  substantially  distinct  from  the  Infi- 
nite. We  recognize  that  no  multiplication  of  finite  individualties  can 
detract  from  the  Infinite,  nor  could  their  addition  add  to  the  Infinite; 
for  infinitude  resides  not  in  multiplication  of  things,  but  in  the  bound- 
less essence  of  Being,  in  whose  simple  and  all-pervading  immensity 
the  multitude  of  finite  things  have  their  existence  gladly  and  grate- 
fully. ''What  have  you  that  you  have  not  received?  And  if  you  have 
received  it,  why  should  you  glory  as  if  you  had  not  received  it?"  This 
is  the  keynote  not  only  of  their  humble  dependence,  but  also  of  their 
gladsome  thankfulness. 

We  recognize  that  man's  substantial  individuality,  his  spiritual 
immortality,  his  individual  power  of  will  and  consequent  moral  respon- 
sibility, are  great  truths  linked  together  in  manifest  logic,  great  facts 
standing  together  immovably. 

We  see  that  natural  ills  are  the  logical  result  of  the  limitations  of 
the  finite,  and  that  moral  evil  is  the  result  of  the  deviation  of  humanity 
from  the  norma  of  the  Infinite,  in  which  truth  and  rectitude  essentially 
reside. 

We  see  that  the  end  and  purpose  and  destiny,  as  well  as  the  ori- 
gin, of  the  finite  must  be  in  the  Infinite;  not  in  the  extinction  of  the 
finite  individuality — else  why  should  it  receive  existence  at  all — but  in 
its  perfection  and  beatitude.  And  therefore  we  see  that  man's  upward 
aspiration  for  the  better  and  the  best  is  no  illusion,  but  a  reasonable 
instinct  for  the  right  guidance  of  his  life. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  201 

All  this  we  find  explicitly  stated  or  plainly  implied  in  the  tradi« 
tion  of  the  west.  Here  we  have  a  philosophy  concerning  God  and 
concerning  man,  which  may  well  serve  as  the  rational  basis  of  religion. 
What,  then,  has  this  tradition  to  tell  us  concerning  the  incarnation  and 
the  redemption? 

From  the  beginning  we  see  every  finger  pointing  toward  "the 
expected  of  the  nations,  the  desired  of  the  everlasting  hills."  One  after 
another  the  patriarchs,  the  pioneer  fathers  of  the  race,  remind  their 
descendants  of  the  promise  given  in  the  beginning.  Revered  as  they 
were,  each  of  them  says:  "I  am  not  the  expected  one;  look  forward 
and  strive  to  be  worthy  to  receive  Him." 

Among  all  those  great  leaders  Moses  stands  forth  in  special  grand- 
eur and  majesty.  But  in  his  sublime  humility  and  truthfulness  Moses 
also  exclaims:  "I  am  not  the  Messiah;  I  am  only  His  type  and  figure 
and  precursor.  The  Lord  hath  used  me  to  deliver  His  people  from  the 
land  of  bondage,  but  hath  not  permitted  me  to  enter  the  promised  The  Messiah, 
land  because  I  trespassed  against  Him  in  the  midst  of  the  children  of 
Israel  at  the  waters  of  contradiction;  I  am  but  a  figure  of  the  sinless 
One  who  is  to  deliver  mankind  from  the  bondage  of  evil  and  lead 
them  into  the  promised  land  of  their  eternal  inheritance.  Look  for- 
ward and  prepare  for  Him." 

One  after  another  the  prophets,  the  glorious  sages  of  Israel,  arise, 
and  each,  like  Moses,  points  forward  to  Him  that  is  to  come.  And 
each  brings  out  in  clearer  light  who  and  what  He  is  to  be,  the  nature 
of  the  incarnation.  "Behold,  a  virgin  shall  conceive  and  shall  bring 
forth  a  son  and  He  shall  be  called  Emmanuel."  That  is  God  with  us.  "A 
little  child  is  born  to  us,  and  a  son  is  given  to  us,  and  the  principality 
is  on  His  shoulder,  and  He  shall  be  called  the  Wonderful,  the  Coun- 
selor, the  Mighty  God,  the  Father  of  the  world  to  come,  the  Prince  of 
Peace." 

Outside  of  the  land  of  Israel  the  nations  of  the  Gentiles  were  stirred 
with  similar  declarations  and  expectancies.  Soon  after  the  time  of 
Moses  Zoroaster  gives  to  Persia  the  prediction  of  a  future  Saviour  and 
judge  of  the  world. 

Greece  hears  the  olden  promise  that  Prometheus  shall  yet  be  de- 
livered from  his  chains  re-echoed  in  the  prayer  of  dear  old  Socrates 
that  one  would  come  from  heaven  to  teach  His  people  the  truth  and 
save  them  from  the  sensualism  to  which  they  clung  so  obstinately. 
And  pagan  Rome,  the  inheritor  of  all  that  had  preceded  her,  hears  the 
sibyls  chanting  of  the  Divine  One  that  was  to  be  given  to  the  world  by 
the  wonderful  virgin  mother,  and  feels  the  thrill  of  that  universal  ex- 
pectancy concerning  which  Tacitus  testifies  that  all  were  then  looking 
for  a  great  leader  who  was  to  arise  in  Judea  and  to  rule  the  world. 

And  the  expectation  of  the  world  was  not  to  be  frustrated.  At 
the  very  time  foretold  by  Daniel  long  ages  before,  of  the  tribe  of 
ludah,  of  the  family  of  David,  in  the  little  town  of  Bethlehem,  with 
fulfillment  of  all  the  predictions  of  the  prophets,  the  Messiah  appears. 
"Behold,"  says  the  messenger  of  the  Most  High  to  the  Virgin  of  Naz- 


202  THE  WORLD'S  CONGRESS  CF  RELIGICNS. 

areth,  *'thou  shalt  conceive  in  thy  womb,  and  shalt  bring  forth  a  son, 
and  thou  shalt  call  his  name  Jesus.  He  shall  be  great  and  shall  be 
called  the  Son  of  the  Most  High;  and  the  Lord  God  shall  give  unto 
Him  the  throne  of  David,  His  father,  and  He  shall  reign  in  the  house 
of  Jacob  forever,  and  of  His  kingdom  there  shall  be  no  end."  "How 
shall  this  be  done,  because  I  know  not  man?"  "The  Holy  Ghost  shall 
come  upon  thee,  and  the  power  of  the  Most  High  shall  overshadow 
thee;  and,  therefore,  also  the  Holy  One  that  shall  be  born  of  thee  shall 
be  called  the  Son  of  God."  "Behold  the  handmaid  of  the  Lo'rd:  be  it 
done  to  me  according  to  thy  word.'"' 

And  what  then?  "In  the  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  the  Word  was  God.  Andthe  Word  was  made  flesh 
and  dwelt  among  us,  full  of  grace  and  truth,  and  of  His  fullness  we  all 
have  received."  And  concerning  Him  all  subsequent  ages  were  to 
chant  the  canticle  of  faith:  "I  believe  in  one  God,  the  Father  Almighty, 
Creator  of  heaven  and  earth,  and  in  one  Lord  Jesus  Christ,  the  only 
begotten  Son  of  God,  born  of  the  Father  before  all  ages;  God  of  God, 
Light  of  Light,  true  God  of  true  God,  begotten,  not  made,consubstan- 
tial  with  the  Father,  through  whom  all  things  were  made,  who,  for  us 
men  and  for  our  salvation,  came  down  from  heaven  and  was  incarnated 
by  the  Holy  Ghost  of  the  Virgin  Mary,  and  was  made  man." 

But,  again,  to  this  tremendous  declaration,  which  involves  not  only 

a  religion  but  a  philosophy  also,  we  may,  and   we  should,  apply  the 

touchstone  of  reason  and  ask,  "  Is  this  possible   or   is  it   impossible 

EeiMonlJut  a  ^^Ings  that  are  here  told  us?    For  we  never  can  be  expected  to  believe 

Philosophy.       the  impossible.     Let  us  analyze  the  ideas  comprised  in  it.     Can  God 

and  man  thus  become  one?" 

Now,  first,  reason  testifies  as  to  man  that  in  him  two  distinct  and, 
as  it  would  seem,  opposite  substances  are  brought  into  unity,  namely, 
spirit  and  matter,  the  one  not  confounded' with  the  other  yet  both 
linked  in  one,  thus  completing  the  unity  and  harmony  of  created  things. 
Next  reason  asks.  Can  the  creature  and  the  Creator,  man  and  God,  be 
thus  united  in  order  that  the  unity  and  the  harmony  may  embrace  all? 

Reason  sees  that  the  finite  could  not  thus  mount  to  the  Infinite 
any  more  than  matter  of  itself  could  mount  to  spirit.  But  could  not 
the  Infinite  stoop  to  the  finite  and  lift  it  to  His  bosom  and  unite  it  with 
Himself,  with  no  confounding  of  the  finite  with  the  Infinite  nor  of  the 
Infinite  with  the  finite,  yet  so  that  they  shall  be  linked  in  one?  Here 
reason  can  discern  no  contradiction  of  ideas,  nothing  beyond  the 
power  of  the  Infinite.  But  could  the  Infinite  stoop  to  this?  Reason 
sees  that  to  do  so  would  cost  the  Infinite  nothing,  since  He  is  ever  His 
unchanging  Self;  it  sees,  moreover,  that  since  creation  is  the  offspring 
not  of  His  need  but  of  His  bounty,  of  His  love,  it  would  be  most 
worthy  of  infinite  love  to  thus  perfect  the  creative  act,  to  thus  lift  up 
the  creature  and  bring  all  things  into  unity  and  harmony.  Then  must 
reason  declare  it  is  not  only  possible,  but  it  is  most  fitting,  that  it 
should  be  so. 

Moreover,  we  see  that  it  is  this  very  thing  that  all  humanity  has 


THE  WORLDS  CONGRESS  OF  RELIGIONS, 


203 


been  craving  for,  whether  intelligently  or  not.  This  very  thing  all  re- 
ligions have  been  looking  forward  to,  or  have  been  groping  for  in  the 
dark.  Turn  we  then  to  Himself  and  ask:  "Art  Thou  He  who  is  to 
come,  or  look  we  for  another?"  To  that  question  He  must  answer, 
for  the  world  needs  and  must  have  the  truth.  Meek  and  humble  of 
heart  though  He  be,  the  world  has  a  right  to  know  whether  He  be  in- 
deed "the  Expected  of  the  Nations,  the  Immanuel,  Lord  with  us." 
Therefore  does  He  answer  clearly  and  unmistakably: 

"Abraham  rejoiced  that  he  should  see  My  day.  He  saw  it  and 
was  glad." 

"Art  Thou,  then,  older  than  Abraham?" 

"  Before  Abraham  was  I  am." 

"Who  art  Thou,  then?" 

"  I  am  the  beginning,  who  also  speak  to  you." 

"Whosoever  seeth  Me  seeth  the  Father;  I  and  the  Father  are 
one." 

"  No  one  cometh  to  the  Father  but  by  Me." 

"  I  am  the  way  and  the  truth  and  the  life." 

"  I  am  the  light  of  the  world;  he  that  foUoweth  Me  walketh  not 
in  darkness,  but  shall  have  the  light  of  life." 

"  I  am  the  vine;  you  are  the  branches.  Abide  in  Me,  and  I  in  you. 
As  the  branch  cannot  bear  fruit  of  itself  unless  it  abide  in  the  vine,  so 
neither  can  you  unless  you  abide  in  Me,  for  without  Me  you  can  do 
nothing." 

He  asks  His  disciples  to  declare  who  He  is.  Simon  replies: 
"Thou  art  the  Christ,  the  Son  of  the  living  God." 

He  answers:  "  Blessed  art  thou,  Simon,  son  of  Jona,  because  flesh 
and  blood  have  not  revealed  this  to  thee,  but  My  Father  who  is  in 
heaven." 

Thomas  falls  on  his  knees  before  Him,  exclaiming,  "My  Lord  and 
my  God!"  He  answers,  "Because  thou  hast  seen  Me,  Thomas,  thou 
hast  believed;  blessed  are  they  that  have  not  seen  and  have  yet 
believed." 

His  enemies  threaten  to  stone  Him,  "because,"  they  said,  "being 
man.  He  maketh  Himself  God."  They  demand  that  for  this  reason 
He  shall  be  put  to  death.  The  high  priest  exclaims,  **I  adjure  Thee 
by  the  living  God,  that  Thou  tell  us  if  Thou  be  the  Christ,  the  Son  of 
the  living  God."  He  answers,  "Thou  hast  said  it,  I  am;  and  one  day 
you  shall  see  Me  sitting  on  the  right  hand  of  the  power  of  God  and 
coming  in  the  clouds  of  heaven." 

In  fulfillment  of  the  prophecies  He  is  condemned  to  death.  He 
declares  that  it  is  for  the  world's  redemption:  "I  lay  down  My  lite  for 
My  sheep.  No  one  taketh  My  life  from  Me,  but  I  lay  down  My  life, 
and  I  have  power  to  lay  down  My  life,  and  I  have  power  to  take  it  up 
again." 

As  proof  of  all  He  said.  He  foretold  His  resurrection  from  death 
on  the  third  day,  and  in  the  glorious  evidence  of  the  fulfillment  of  the 
pledge  His  church  has  ever  since  been  chanting  the  Easter  anthem 
throughout  the  world. 


The  Expected 
of  the  Nations. 


Proof  of  AH 
He  Said. 


204  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

To  that  church  He  gives, a  commission  of  spiritual  authority  ex- 
tending to  all  ages,  to  all  nations,  to  every   creature;  a   commission 
that  would  be  madness  in  any  mouth  save  that  of  God  Incarnate. 
Testimony  This  is  the  testimony  concerning  Himself  given   to  an    inquiring 

Concerning  and  needy  world  by  Him  whom  no  one  will  dare  accuse  of  lying  or 
^^^  '  imposture,  and  the  loving  adoration  of  the  ages  proclaims  that  His 

testimony  is  true. 

In  Him  are  fulfilled  all  the  figures  and  predictions  of  Moses  and 
the  prophets;  all  the  expectation  and  yearning  of  Israel.  In  Him  is 
the  fullness  of  grace  and  of  truth  toward  which  the  sages  of  the  Gen- 
tiles, with  sad  or  with  eager  longing,  stretched  forth  their  hands.  In 
each  of  them  there  was  much  that  was  true  and  good;  in  Him  was  all 
they  had,  and  all  the  rest  that  they  longed  for;  in  Him  alone  is  the 
fullness,  and  to  all  of  them  and  all  of  their  disciples  we  say:  ''Come 
to  the  fullness." 

Edwin  Arnold,  who  in  his  "Light  of  Asia"  has  pictured  in  all  the 
colors  of  poesy  the  sage  of  the  far  east,  has  in  his  later  "Light  of  the 
World"  brought  that  wisdom  of  the  east  in  adoration  to  the  feet  of 
Jesus  Christ.     May  his  words  be  a  prophecy. 

O,  Father,  grant  that  the  words  of  Thy  Son  may  be  verified,  that 
all,  through  Him,  may  at  last  be  made  one  in  Thee. 


§• 

(0 

o 


> 


Tfhe  Incarnation  of  Q^d  in  C^^'ist 

Paper  by  REV.  JULIAN  K.  SMYTH,  of  Boston. 


T  is  related  that  some   Greeks   once   came  to 
Jerusalem  and,  to  a  fisherman  of  Bethsaida, 
they  said:  "Sir,  we  would  see  Jesus."     Hellas 
came  to  Israel;  the  nation  of  culture  approach- 
ed the  people  of  revelation,  and  the  patrons, 
if,  indeed,  we  may  not  say  the  worshipers,  of 
the   Beautiful  asked  to  look  into  the  face  of 
Him    who   "hath   no   form   nor   comeliness," 
whose  "visage  was  so  marred  unlike  to  a  man 
and  His  form  unlike  to  the  sons  of  meno'!     A 
few  years  later  a  Tarsus  Jew,  a  messenger  of 
Jesus  of  Nazareth,  standing  in  the  court  of  th« 
Areopagites,  said  to  the  men  of  Athens  who 
asked  concerning  "the  new  doctrine:"  "Whom 
ye   ignorantly  worship  Him  declare  I  unto  you." 
V )  '      And    the    question    of    the    Greeks    has    passed 
from  mouth  to  mouth,  as  the  story  of  the  "man    of   sorrows"  has 
been  carried  around  the  world,  until  now,  in  this  gathering  together 
of  all  religions,  it  is  put  forth  as  a  question  of  humanity. 

To  attempt  to  explain  from  the  Christian  standpoint  the  coming 
and  the  nature  of  that  Person,  the  influence  of  whose  life  has  been 
so  creative  of  spiritual  hope  and  purpose,  is  a  responsibility,  the 
weightiness  of  which  is  felt  in  proportion  as  it  is  believed  that  to  as 
many  as  receive  Him,  to  them  gives  He  the  power  to  become  children  of 
God;  that  He  is  the  word  made  flesh,  and  that  the  glory  which  men 
behold  in  Him  is  in  very  truth,  "the  glory  as  of  the  only  begotten  of 
the  Father." 

Christianity,  in  its  broadest  as  well  as  its  deepest  sense,  means  the 
GodinHuman-  presence  of  God  in  humanity.  It  is  the  revelation  of  God  in  His 
^^^'  world;  the  opening  up  of  a  straight,  sure  way  to  that  God;  and  a  new 

tidal  flow  of  divine  life  to  all  the  sons  of  men.  The  hope  of  this  has, 
in  some  measure,  been  in  every  age  and  in  every  religion,  stirring  them 
with  expectation.  Evil  might  be  strong;  but  a  day  would  come  when 
the  seed  of  a  woman  would  bruise  the  serpent's  head,  even  though  it 
should  bruise  the  Conqueror's  heel.  God  in  His  world  to  champion 
and  redeem  it!     This  is  what  the  religions  of  the  ages  have,  in  some 

206 


Presence     of 


Rev.  Julian  K.  Smyth  (Church  of  the  New  Jerusalem),  Boston,  Mass, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  209 

form  and  with  various  degrees  of  certainty,  looked  for.     This  is  what 
sang  itself  into  the  songs  and  prophesies  of  Israel. 

"And  the  glory  of  Jehovah  shall  be  revealed;  and  all  flesh  shall  see 
it  together;  for  the  mouth  of  Jehovah  hath  spoken  it." 

"Behold,  the  Lord  Jehovah  will  come  in  strength,  and  His  arm 
shall  rule  for  Him.  Behold,  His  reward  is  with  Him  and  His  work 
before  Him.  He  shall  feed  His  flock  like  a  shepherd.  He  shall 
gather  the  lambs  with  His  arms,  and  carry  them  in  His  bosom,  and 
shall  gently  lead  those  that  are  with  young." 

Christianity  is  in  the  world  to  utter  her  belief  that  He  who  revealed 
Himself  as  the  Good  Shepherd  realizes  these  expectations  and  fulfills 
these  promises,  and  that  in  the  Word  made  flesh  the  glory  of  Jehovah 
has  been  revealed  and  all  flesh  may  see  it  together.  Even  in  child-  ^S^^h!  ^*  ^^ 
hood  He  bears  the  name  Emmanuel,  which,  being  interpreted,  is  "God 
with  us."  He  explains  His  work  and  His  presence  by  declaring  that 
it  is  the  coming  of  the  kingdom — not  of  law,  nor  of  earthly  govern- 
ment, nor  of  ecclesiasticism — but  of  God. 

His  purpose,  to  manifest  and  bring  forth  the  love  and  the  wisdom 
of  God;  His  miracles,  simply  the  attestations  of  the  divine  imma- 
nence; His  supreme  end,  the  culmination  of  all  His  labors;  His  suffer- 
ings. His  victories,  to  become  the  open  and  glorified  medium  of 
divine  life  to  the  world.  It  is  not  another  Moses,  nor  another  Elias, 
but  God  in  the  world — God  with  us — this,  the  supreme  announcement 
of  Christianity,  asserting  his  immanence,  revealing  God  and  man  as 
intended  for  each  other  and  rousing  in  man  slumbering  wants  and 
capacities  to  realize  the  new  vision  of  manhood  that  dawns  upon  him 
from  this  luminous  figure. 

Christianity  affirms  as  a  fundamental  fact  of  the  God  it  worships 
that  He  is  a  God  who  does  not  hide  or  withhold  Himself,  but  who  is 
ever  going  forth  to  man  inthe  effort  to  reveal  Himself,  and  to  be  known 
and  felt  according  to  the  degree  of  man's  capacity  and  need.  This 
self-manifestation  or  "forthgoing  of  all  that  is  known  or  knowable  of 
the  divine  perfections"  is  the  Logos,  or  Word;  and  it  is  the  very  center 
of  Christian  revelation.  This  word  is  God,  not  withdrawn  in  dreary 
solitude,  but  coming  into  intelligible  and  personal  manifestation.  From 
the  beginning — for  so  we  may  now  read  the  "Golden  Proem"  of  St. 
John's  Gospel,  with  its  wonderful  spiritual  history  of  the  Logos — from 
the  beginning  God  has  this  desire  to  go  forth  to  something  outside  of 
Himself  and  be  known  by  it.  "In  the  beginning  was  the  Word." 
Hence  the  creation.  "All  things  were  made  by  Him."  Hence,  too, 
out  of  this  divine  desire  to  reveal  and  accommodate  Himself  to  man, 
His  presence  in  various  forms  of  religion.  "He  was  in  the  world." 
Even  in  man's  sin  and  spiritual  blindness  the  eternal  Logos  seeks  to 
bring  itself  to  his  consciousness. 

"The  Light  shineth  in  the  darkness."  But  gradually  through  the 
ages,  through  man's  sinfulness,  his  spiritual  perceptions  become  dim 
and  he  sees,  as  in  a  state  of  open-eyed  blindness,  only  the  forms  through 
which  the   divine  mind  has  sought  to  manifest  Himself.     "He  was  in 


210  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  world  and  the  world  knew  Him  not."  What  more  can  be  done? 
Type,  symbol,  religious  ceremonials,  scriptures — all  have  been  em- 
ployed. Has  not  man  slipped  beyond  the  reach  of  the  divine  endeav- 
ors? But  the  Christian  history  of  the  Logos  moves  on  to  its  supreme 
announcement:  "And  the  Word  was  made  flesh  and  dwelt  among  us 
and  we  beheld  His  glory,  the  glory  as  of  the  only  begotten  of  the 
Father,  full  of  grace  and  truth."  Not  some  angel  come  from  heaven 
to  deliver  some  further  message;  not  another  prophet  sprung  from  our 
bewildered  race  to  chide,  to  warn  or  to  extort,  but  the  Logos,  which 
in  the  beginning  was  with  God  and  which  was  God;  the  Jehovah  of  the 
old  prophecies,  whose  glory,  it  had  been  promised,  would  be  revealed 
that  all  flesh  might  see  it  together. 

And  so  in  the  Christian  view  of  it  the  story  of  the  Logos  com- 
pletes itself  in  the  story  of  the  manger.  And  so,  too,  the  incarnation, 
instead  of  being  exceptional,  is  exactly  in  line  with  what  the  Logos 
story  of  the  ^^^'  ffom  the  beginning,  been  doing.  God,  as  the  Word,  has  ever  been 
Manger.  coming  to  man  in  a  form  accommodated  to  his  need,  keeping  step 

with  his  steps  until,  in  the  completeness  of  this  desire  to  bring  Him- 
self to  man  where  he  is,  He  appears  to  the  natural  senses  and  in  a  form 
suitable  to  our  natural  life. 

In  the  Christian  conception  of  God,  as  one  who  seeks  to  reveal 
himself  to  man,  it  simply  is  inevitable  that  the  Word  should  manifest 
Himself  on  the  very  lowest  plane  of  man's  life,  if  at  any  time  it  would 
be  true  to  say  of  his  spiritual  condition:  "This  people's  heart  is  waxed 
gross,  and  their  ears  are  dull  of  hearing  and  their  eyes  they  have 
closed."  It  is  not  extraordinary  in  the  sense  of  its  being  a  hard  or  an 
unnatural  thing  for  God  to  do.  He  has  always  been  approaching  man, 
always  adapting  His  revelations  to  human  conditions  and  needs.  It 
is  this  constant  accommodation  and  manifestation  that  has  kept  man's 
power  of  spiritual  thought,  alive.  The  history  of  religions,  together 
with  their  remains,  is  a  proof  of  it.  The  testimony  of  the  historic 
faiths  presented  in  this  parliament  has  confirmed  it  as  the  most  self- 
evident  thing  of  the  divine  nature  in  His  dealings  with  the  children  of 
men,  and  the  incarnation  of  its  natural  and  completest  outcome. 

And  when  we  begin  toifoUow  the  life. of  Him  whose  footprints,  in 
the  light  of  Christian  history  and  experience,  are  still  looked  upon  as 
the  very  footprints  of  the  Incarnate  Word,  the  Gospel  story  is  a  story 
of  toil,  of  suffering,  of  storm  and  tempest;  a  story  of  sacrifice,  of  love 
so  pure  and  holy  that  even  now  it  has  the  power  to  touch,  to  thrill,  to 
re-create  man's  selfish  nature.  There  is  an  undoubted  actuality  in  the 
human  side  of  this  life,  but  just  as  surely  there  is  a  certain  divine 
something  forever  speaking  through  those  human  tones  and  reaching 
out  through  .those  kindly  hands.  The  character  of  the  Logos  is  never 
lost,  sacrificed  or  lowered.  It  is  always  this^ divine  something  trying 
to  manifest  itself,  trying  to  make  itself  understood,  trying  to  redeem 
man  from  his  slavery  to  evil  and  draw  .to  itself  his  spiritual  attach- 
ment. 

Here,  plain  to  human  sight,  is  part  of  that  age-long  effort  of  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


211 


Word  to  reveal  itself  to  man  only  now  through  a  nature  formed  and 
born  for  the  purpose.  We  are  reminded  of  it  when  we  hear  Him  say: 
"Before  Abraham  was,  I  am."  We  are  assured  of  it  when  He  declares 
that  He  came  forth  from  the  Father.  And  we  know  that  He  has  tri- 
umphed when,  at  the  last,  we  hear  His  promise,  "Lo,  I  am  with  you 
always."  It  is  the  Logos  speaking.  The  divine  purpose  has  been  ful- 
filled. The  Word  has  come  forth  on  this  plane  of  human  life,  mani- 
fested Himself  and  established  a  relationship  with  man  nearer  and 
dearer  than  ever  before.  He  has  made  Himself  available  and  indis- 
pensable to  every  need  or  effort.  "Without  Me,  ye  can  do  nothing." 
In  His  divine  humanity  He  has  established  a  perfect  medium  whereby 
we  may  have  free  and  immediate  access  to  God's  Fatherly  help.  "I 
am  the  Door  of  the  sheep."     "I  am  the  Way,  the  Truth  and  the  Life." 

In  this  thought  of  the  divine  character  of  the  Son  of  Man,  the 
early  Christians  found  strength  and  comfort.  For  a  time  they  did  not 
attempt  to  define  this  faith,  theologically.  It  was  a  simple,  di^^ect, 
earnest  faith  in  the  goodness  and  redeeming  power  of  the  God-Man, 
whose  perfect  nature  had  inspired  them  to  believe  in  the  reality  of  His 
heavenly  reign.  They  felt  that  the  risen  Lord  was  near  them;  that 
He  was  the  Saviour  so  long  promised;  the  world's  hope,  "in  whom 
dwelleth  all  the  fullness  of  the  Godhead  bodily."  But  today  man 
claims  his  right  to  enter  understandingly  into  the  mysteries  of  faith, 
and  reason  asks,  How  could  God  or  the  divine  Logos  be  made  flesh? 

Yet,  in  seeking  for  an  answer  to  such  an  inquiry,  we  are  at  the 
same  time  seeking  to  know  of  the  origin  of  human  life.  The  concep- 
tion and  birth  of  Jesus  Christ,  as  related  in  the  Gospels,  is,  declares  the 
reason,  a  strange  fact.  So,  too,  is  the  conception  and  birth  of  every 
human  being.  Neither  can  be  explained  by  any  principle  of  natural- 
ism, which  regards  the  external  as  first  and. the  internal  as  second 
and  of  comparative  unimportance.  Neither  can  be  understood  unless 
it  be  recognized  that  spiritual  forces  and  substances  are  related  to  nat- 
ural forces  and  substances  as  cause  and  effect;  and  that  thqy,  the  for- 
mer, are  prior  and  the  active  formative  agents,  playing  upon  and 
received  by  the  latter. 

We  do  not  articulate  words  and  then  try  to  pack  them  with  ideas 
and  intentions.  The  process  is  the  reverse.  First,  the  intention,  then 
that  intention  coming  forth  as  a  thought,  and  then  the  thought  incar- 
nating itself  by  means  of  articulated  sounds  or  written  characters. 

By  this  same  law  man  is  primarily,  essentially,  a  spiritual  being. 
In  the  very  form  of  his  creation  that  which  essentially  is  the  man,  and 
which  in  time  loves,  thinks,  makes  plans  and  efforts  for  useful  life,  is 
spiritual.  In  his  conception,  then,  the  human  seed  must  not  only  be 
acted  upon  but  be  derived  from  invisible,  spiritual  substances,  which 
are  clothed  with  natural  substances  for  the  sake  of  conveyance.  That 
which  is  slowly  developed  into  a  human  being  or  soul  must  be  a  living 
organism  composed  of  spiritual  substances.  Gradually  that  primitive 
form  becomes  enveloped  and  protected  within  successive  clothings, 
while  the  mother,  from  the  substances  of  the  natural  world,  silently 


Strength  and 
Comfort. 


Man  Essen- 
tially a  SDirit- 
ual  Being. 


212  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

•w^eaves  the  swathings  and  coverings  which  are  to  serve  as  a  natural  or 
physical  body  and  make  possible  its  entrance  into  this  outer  court  of 
life. 

We  do  not  concede,  then,  that  there  is  anything  impossible  or  con- 
trary to  order  in  the  declaration  of  the  Gospel,  but  "that  which  is 
conceived  in  her  is  of  the  Holy  Spirit."  It  is  still  in  line  with  the  gen- 
eral law  of  the  conception  and  birth  of  all  human  beings.  The  primitive 
form  or  nature,  as  in  the  case  of  man,  is  spiritual.  But  in  this  instance 
it  is  not  derived  from  a  human  father,  but  is  especially  formed  or 
molded  by  the  divine  creative  spirit,  formed  as  with  us  of  spiritual 
substances;  formed  with  a  perfection  and  with  infinite  possibilities  of 
development  unknown  to  us;  formed,  too,  for  the  special  purpose  of 
being  the  perfect  instrument  or  medium  upon  and  through  which  the 
divine  might  act  as  its  very  soul. 

Because  that  primitive  form  is  divinely  molded  or  begotten,  in- 
stead of  being  derived  from  a  finite  paternity,  it  is  unique.  It  is  divine 
in  fTrst  principles.  In  the  outer  clothings  of  the  natural  mind  and  in 
the  successive  wrappings  furnished  by  the  woman  nature,  it  shares  our 
weakness.  But  primarily,  essentially,  it  is  born  with  the  capacity  of 
becoming  divine  through  the  removal  of  whatever  is  imperfect  or 
limiting,  and  through  complete  union  with  the  Divine  which  formed  it 
for  Himself. 

Very  like  our  humanities  in  all  that  pertains  to  the  growth  of  the 
natural  body  and  natural  mind  would  be  this  humanity  of  the  Son  of 
Man.     The  same  tenderness  and  helplessness  of  its  infantile  body;  the 
Like  Our  Hu-  possibility  of  weariuess,  hunger,  thirst,  pain;  the  same  exposure,  too, 
^^  ^^^*  in  the  lower  planes  of  the  mind,  to  the  assaults  of  evil  resulting  in 

eternal  struggle,  temptation  and  anguish  of  spirit.  And  yet  there  is 
always  an  unlikeness,  a  difference,  in  that  the  very  primitive,  deter* 
mining  forms  and  possibilities  of  that  humanity  are  divinely  begotten. 

And  so  we  think  of  this  humanity  of  Jesus  Christ  as  so  formed  and 
born  as  to  be  able  to  serve  as  a  perfect  instrument  whereby  the  eternal 
Logos  might  come  and  dwell  among  us;  might  so  express  and  pour 
forth  His  love;  might  so  accommodate  and  reveal  His  truth;  might, 
in  a  word,  so  set  Himself  on  all  the  planes  of  angelic  and  human  exist- . 
ence  as  to  be  forever  after  immediately  present  in  them,  and  so 
become  literally,  actually  God-with-us. 

Gradually  this  was  done.  Gradually  the  Divine  Life  of  love  and 
wisdom  came  into  the  several  planes  which,  by  incarnation,  existed  in 
this  humanity,  removing  from  them  whatever  was  limiting  or  imper- 
fect, substituting  what  was  divine,  filling  them,  glorifying  them,  and 
in  the  end  making  them  a  very  part  of  Himself. 

This  brings  into  harmony  the  two  elements  which  we  are  apt  to 
look  upon  and  keep  distinct,  the  human  and  the  divine.  For  He 
Himself  tells  us  of  a  process,  a  distinct  change  which  His  humanity 
underwent,  and  which  is  the  key  to  His  real  nature.  "The  Holy  Spirit," 
says  the  record,  ''was  not  yet  given,  because  that  Jesus  was  not  yet 
glorified."     Some  divine  operation  was  going  on  within  that  humanity 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


213 


which  was  not  fully  accomplished.  But  on  the  eve  of  His  crucifixion 
he  exclaimed:  **Nowis  the  Son  of  Man  glorified  and  God  is  glorified 
in  Him."  It  is  this  process  of  putting  off  what  was  finite  and  infirm  in 
the  human  and  the  substitution  of  the  divine  from  within,  resulting  in 
the  formation  of  a  divine  humanity.  So  long  as  that  is  going  on  the 
human  as  the  Son  feels  a  separation  from  the  divine  as  the  Father 
and  speaks  of  it  and  turns  to  it  as  though  it  were  another  person.  But 
when  the  glorification  is  accomplished,  when  the  divine  has  entirely 
filled  the  human  and  they  act  "reciprocally  and  unanimously  as  soul 
and  body,"  then  the  declaration  is:  "I  and  the  Father  are  one."  Di- 
vine in  origin,  human  in  birth,  divinely  human  through  glorification. 
As  to  His  soul,  or  immortal  being,  the  Father;  as  to  His  human,  the 
Son;  as  to  the  life  and  saving  power  that  go  forth  from  His  glorified 
nature,  the  Holy  Spirit. 

This  story  of  the  divine  life  in  its  descent  to  man,  this  coming  or 
incarnation  of  the  Logos  through  the  humanity  of  Jesus  Christ,  is  the 
sweet  and  serious  privilege  of  Christianity  to  carry  into  the  world.  I 
try  to  state  it;  I  try  from  a  new  theological  stg-ndpoint  to  show  reasons 
for  its  rational  acceptance. 

But  I  know  that  however  true  and  necessary  explanations  maybe, 
the  fact  itself  transcends  them  all.  No  one  in  this  free  assembly  is 
required  or  expected  to  hide  his  denominationalism.  And  yet  I  love 
to  stand  with  my  fellow  Christians  and  unite  with  them  in  that  simplest, 
most  comprehensive  creed  that  was  ever  uttered.  Credo  Domino. 
Denominationalism,  dogmatism,  aside!  Aside,  too,  all  prejudices  and 
practices.  What  is  the  simplest,  the  fundamental  idea  of  the  being  of 
Jesus  Christ?  Brother  men,  are  we  not  ready  to  unite  in  saying  it  is, 
and  saying  it  to  the  whole  round  world?  The  Lord  Jesus  Christ  is 
the  life  or  the  love  of  God,  manifesting  itself  to  man,  going  out  into 
the  world,  awakening  the  capacity  which  is  in  every  man  for  spiritual, 
yes,  for  divine  life.  Is  not  that  the  very  heart  of  the  Gospel,  or  rather, 
is  not  that  the  Gospel?  And  is  it  not  equally  true  that  up  to  this  hour 
there  is  no  fact  so  real,  no  fact  so  powerful,  no  fact  that  is  working 
such  spiritual  wonders  as  the  fact,  the  influence,  the  being  of  Jesus 
Christ? 

We  are  sitting  here  as  the  first  great  parliament  of  the  religions  of 
the  world.  We  rightly  believe,  we  boldly  say,  that  from  this  time  on 
the  Fatherhood  of  God  and  the  brotherhood  of  man  must  mean  more 
to  us  than  ever  before,  and  none  can  be  so  timid  but  would  dare  to 
stand  here  and  say  that  in  this  hall  the  death-knell  of  bigotry  has 
sounded.  Yet  it  were  a  sacrilege  to  suppose  that  the  large  tolerance 
which  has  been  shown  here  and  which  has  secured  for  the  representa- 
tives of  every  faith  such  a  hospitable  reception  is  the  evolution  of  mere 
good  nature.  It  is  the  Spirit  of  Him  whose  utterance  of  those  simple 
words,  which  have  been  inscribed  as  the  text  of  the  Columbian  Liberty 
Bell,  are  already  ringing  in  'The  Christ  that  is  to  be."  "A  new  com- 
mandment I  give  unto  you.    That  ye  love  one  another." 

And  the  same  lips  also  said:  "Other  sheep  I  have  which  are  not  of 


Hnman 
Divine 
ments. 


and 
Eie. 


Love  One  An. 
other. 


214  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

this  fold;  them  also  I  must  bring,  and  they  shall  hear  My  voice;  and 
there  shall  be  one  fold  and  one  shepherd."  Because  of  such  words  we 
listen  with  a  new  eagerness  to  all  that  men  have  to  tell  of  their  faiths; 
and  there  is  no  declaration  of  truth,  however  old,  from  whatever  source, 
by  whomsoever  spoken,  but  has  called  out  the  heartiest  tokens  of 
approval,  if  only  it  strikes  down  to  what  we  feel  to  be  the  eternal 
verities  underlying  our  existence.  To  the  surprise  of  many,  these 
declarations  often  bear  a  striking  similarity  to  some  of  the  teachings 
of  Christianity,  when,  in  reality,  the  marvel  is,  that  the  religion  of  Jesus 
Christ  should  be  so  all-embracing  and  universal. 

Nor  is  it  to  be  forgotten  that  the  Christ  not  simply  taught  the  truth. 
He  so  embodied  it,  so  lived  it,  that  He  is  the  truth.  And  Chris- 
tianity is  not  afraid  to  say  that  the  religion  which  bears  His  name  is 
grounded  not  upon  truth — the  abstract — nor  a  philosophy,  nor  an  eccle- 
siasticism,  nor  a  ritual,  but  upon  a  person;  a  person  so  true,  so  perfect 
Christ  the  ^"  hoHuess,  that  we  believe,  nay,  we  feel,  that  He  embodies  the  very 
Truth.  life  and  spirit  of  God.  And  with  this  manifestation  has  come  a  new 
conception  of  God  as  one  who  is  willing  to  go  any  length  in  order  to 
seek  and  to  save  that  which  is  lost.  And  it  is  this  truth,  God  seeking 
man,  man  serving  God;  God  entering  into  our  experiences  of  joy  or  of 
pain,  God  fairly  urging  upon  us  His  help  and  forgiveness.  This  is  the 
Christian's  message  to  all  the  children  of  men.  It  is  not  simply  what 
Christianity  has  done,  it  is  not  simply  what  Christianity  has  taught; 
it  is  what  Christ  is,  that  is  enduring  and  vital.  Often  it  has  been  said 
that  the  wise  men  from  the  east  came  to  His  cradle.  May  there  be  even 
greater  cause  for  thankfulness  in  remembering  that  wise  men  from  the 
west  started  from  His  cross 


Prof.  Max  Muller,  Oxford  University. 


Qreek    Philosophy  and  the  Christian 
f^eligion. 

Paper  by  PROF.  MAX    MULLER,     of  Oxford  University. 


HAT  I  have  aimed  at  in  my  Gifford 
Lectures  on  Natural  Religion  is  to 
show  that  all  religions  are  natural,  and 
you  will  see  from  my  last  volume  on 
Theosophy  or  Psychological  Religion 
that  what  I  hope  for  is  not  simply  a 
reform,  but  a  complete  revival  of  re- 
ligion, more  particularly  of  the  Chris- 
tian religion.  You  will  hardly  have 
time  to  read  the  whole  of  my  volume 
before  the  opening  of  your  religious 
congress  at  Chicago,  but  you  can  easily 
see  the  drift  of  it.  I  had  often  asked 
myself  the  question  how  independent 
thinkers  and  honest  men,  like  St,  Clem- 
ent and  Origen,  came  to  embrace 
Christianity  and  to  elaborate  the  first 
system  of  Christian  theology.  There  was  nothing 
to  iknduce  them  to  accept  Christianity  or  to  cling 
to  it  if  they  had  found  it  in  any  way  irreconcila- 
ble with  their  philosophical  convictions.  They  were  philosophers  first, 
Christians  afterward.  They  had  nothing  to  gain  and  much  to  lose  by 
joining  and  remaining  in  this  new  sect  of  Christians.  We  may  safely 
conclude,  therefore,  that  they  found  their  own  philosophical  convic- 
tions, the  final  outcome  of  the  long  preceding  development  of  phil- 
osophical thought  in  Greece,  perfectly  compatible  with  the  religious 
and  moral  doctrines  of  Christianity  as  conceived  by  themselves. 

Now,  what  was  the  highest  result  of  Greek  philosophy  as  it 
reached  Alexandria,  whether  in  its  stoic  or  Neo-Platonic  garb?  It  was 
the  ineradicable  conviction  that  there  is  reason  or  logos  in  the  world. 
When  asked  whence  that  reason,  as  seen  by  the  eye  of  science  in  the 
phenomenal  world,  they  said:  "  From  the  cause  of  all  things  which  is 

217      ^  _  _ 


Philosophicul 
ConyictioDB. 


The   Critical 


218  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

beyond  all  names  and  comprehension,  except  so  far  as  it  is  manifested 
or  revealed  in  the  phenomenal  world." 

What  we  call  the  different  types,  or  ideas,  or  logoi  in  the  world 
are  the  logoi  or  thoughts  or  wills  of  that  being  whom  human  language 
has  called  God.  These  thoughts,  which  embrace  everything  that  is, 
existed  at  first  as  thoughts,  as  a  thought-world,  before  by  will  and 
force  they  could  become  what  we  see  them  to  be,  the  types  or  species 
realized  in  the  visible  world.  So  far,  all  is  clear  and  incontrovertible, 
and  a  sharp  line  is  drawn  between  this  philosophy  and  others,  likewise 
powerfully  represented  in  the  previous  history  of  Greek  philosophy, 
which  denied  the  existence  of  that  eternal  reason,  denied  that  the  world 
was  thought  and  willed,  as  even  the  Klamaths,  a  tribe  of  red  Indians, 
professed,  and  ascribed  the  world,  as  we  see  it  as  men  of  science,  to 
purely  mechanical  causes,  to  what  we  now  call  uncreate  protoplasm, 
assuming  various  casual  forms  by  means  of  natural  selection,  influence 
of  environment,  survival  of  the  fittest,  and  all  the  rest 

The  critical  step  which  some  of  the  philosophers  of  Alexandria 
Step."  ''""'^  took,  while  others  refused  to  take  it,  was  to  recognize  the  perfect  real- 
ization of  the  divine  thought  or  logos  of  manhood  in  Christ,  as  in  the 
true  sense  the  Son  of  God;  not  in  the  vulgar  mythological  sense,  but  in 
the  deep  metaphysical  meaning  which  had  long  been  possessed  in  the 
Greek  philosophy.  Those  who  declined  to  take  that  step,  such  as 
Celsus  and  his  friends,  did  so  either  because  they  denied  the  possi- 
bility of  any  divine  thought  ever  becoming  fully  realized  in  the  flesh 
or  in  the  phenomenal  world,  or  because  they  could  not  bring  them- 
selves to  recognize  that  realization  in  Jesus  of  Nazareth.  Clement's 
conviction  that  the  phenomenal  was  a  realization  of  the  divine  reason 
was  based  on  purely  philosophical  ground,  while  his  conviction  that 
the  ideal  or  the  divine  conception  of  manhood  had  been  fully  realized 
in  Christ  and  in  Christ  only,  dying  on  the  cross  for  the  truth  as  revealed 
to  Him  and  by  Him,  could  have  been  based  on  historicalgrounds  only. 

Everything  else  followed.  Christian  morality  was  really  in  com- 
plete harmony  with  the  morality  of  the  stoic  school  of  philosophy, 
though  it  gave  to  it  a  new  life  and  a  higher  purpose.  But  the  whole 
world  assumed  a  new  aspect.  It  was  seen  to  be  supported  and  per- 
vaded by  reason  or  logos;  it  was  throughout  teleological,  thought  and 
willed  by  a  rational  power.  The  same  divine  presence  had  now  been 
perceived  for  the  first  time  in  all  its  fullness  and  perfection  in  the  one 
Son  of  God,  the  pattern  of  the  whole  race  of  men,  henceforth  to  be 
called  "the  sons  of  God." 

This  was  the.  groundwork  of  the  earliest  Christian  theology,  as 
presupposed  by  the  author  of  the  fourth  Gospel,  and  likewise  by  many- 
passages  in  the  synoptical  Gospels,  though  fully  elaborated  for  the 
first  time  by  such  men  as  St  Clement  and  Origen.  If  we  want  to  be 
true  and  honest  Christians,  we  must  go  back  to  those  earliest  ante- 
nicene  authorities,  the  true  fathers  of  the  church.  Thus  only  can  we 
use  the  words:  "In  the  beginning  was  the  Word,  and  the  Word  became 
flesh/*  not  as  thoughtless  repeaters,  but  as  honest  thinkers  and  be- 


THE  WORLD*  S  CONGRESS  OF  RELIGIONS:  219 

lievers.  In  the  first  sentence,  "In  the  beginning  was  the  Word,"  requires 
thought  and  thought  only;  the  second,  "and  the  Logos  became  flesh," 
requires  faith — faith  such  as  those  who  know  Jesus  had  in  Jesus,  and 
which  we  may  accept,  unless  we  have  any  reasons  for  doubting  their 
testimony. 

There  is  nothing  new  in  all  this;  it  is  only  the  earliest  Christian 
theology  restated,  restored  and  revised.  It  gives  us  at  the  same  time 
a  truer  conception  of  the  history  of  the  whole  world,  showing  that 
there  was  a  purpose  in  the  ancient  religions  and  philosophies  of  the 
world,  and  that  Christianity  was  really  from  the  beginning  a  synthesis 
of  the  best  thoughts  of  the  past,  as  they  had  been  slowly  elaborated  by 
the  two  principal  representatives  of  the  human  race,  the  Aryan  and 
the  Semitic. 

On  this  ancient  foundation,  which  was  strangely  neglected,  if  not 
purposely  rejected,  at  the  time  of  the  Reformation,  a  true  revival  of 
the  Christian  religion  and  a  reunion  of  all  its  divisions  may  become 
possible,  and  I  have  no  doubt  that  your  Congress  of  the  Religions  of 
the  World  might  do  excellent  work  for  the  resuscitation  of  pure  and 
primitive  ante-Nicene  Christianity. 


Qhrist  the  §avior  of  the  World. 

Paper  by  REV.  B..  FAY  MILLS,  of  Pawtuxet,  Rhode  Island. 


No  ExcuBO 
for  Sin. 


E  are  all  agreed  that,  in  its  present  con- 
dition, this  is  not  an  ideal  world.  We 
all  believe  that  it  is  not  what  it  is 
meant  to  be;  we  all  hope  that  it  is  not 
what  it  is  to  become. 

The  doctrine  of  Christianity  cen- 
ters not  in  a  theory  of  morals  nor  a 
creed,  but  in  a  person.     Christ  is  the 
revelation  of  what  God  is  and  of  what 
man  must  become.     He  revealed  the 
character  of  God  as  love  suffering  for 
the  sins  of  man.     He  showed  the  tri- 
umphant possibility  of  life  among  the 
hardest  human  conditions,  when  lived 
in  fellowship  with  God.     He  taught 
one  great  object  lesson   of  trial  and 
triumph  that  there  could  be  no  excuse 
for  sin  and  that  there  would  be  no  escape  from 
righteousness.     His  one  great  mission  and  mes- 
sage was  that  God  had  "sent  His  Son  into  the 
svorld  not  to  condemn  the  world,  but  that  the  world  through  Him 
might  be  saved." 

He  was  Himself  the  revelation  of  all  history  and  mystery  and 
prophecy  concerning  God  and  man,  the  origin  and  destiny  of  the  race. 
His  whole  conception  of  Himself  was  summed  up  in  these  words: 
"Christ,  the  Savior  of  the  World,"  and  we  get  the  full  thought  of  His 
revelation  by  emphasizing  the  latter  part  of  this  supreme  title  and 
realizing  that  He  came  not  to  save  selected  individuals  nor  any  chosen 
race,  but  to  save  the  world — that  His  mission  was  to  save  humanity  in 
all  its  relationships,  to  save  individuals,  indeed,  but  also  to  save  society 
and  the  nations. 

If  Christianity  is  not  fitted  and  destined  to  be  the  universal  life  of 
man,  it  is  fit  for  "nothing  but  to  be  cast  out  and  to  be  trodden  under 
the  feet  of  men."  Christ  stands  or  falls  in  connection  with  His  claim 
to  be  the  Savior  of  the  entire  world. 

220 


J^ev.  B.  Fay  Mills,  Pawtuxet^  R.  J, 


THE  WORLDS  CONGRESS  OF  RELIGIONS,  223 

Whenever  in  the  teachings  of  Christianity  there  has  been  a  limita- 
tion of  the  extent  of  the  atonement  of  Christ,  for  the  saving  of  this 
world  from  out  its  present  conditions  of  bondage  and  sin  into  the 
glorious  liberty  of  redemption,  there  has  come  a  deadly  paralysis  of 
His  spirit  and  of  the  progress  of  His  kingdom. 

There  is  a  very  real  sense  in  which  it  was  not  necessary  for  Christ, 
to  come  into  the  world  in  order  that  individuals  might  become  ac- 
quainted with  God. 

"The  true  light,  that  which  lighteth  every  man  that  cometh  into 
the  world,"  was  shining  in  darkness  for  all  the  ages  before  the  shepherds      ^^  ,j^g 
heard  the  angel  song,  and  "as  many  as  received   Him,  to  them  gave        Light 
He  the  power  to  become  the  sons  of  God."     And  then  the  "Word  be- 
came flesh  and  dwelt  among  us,  and  we  beheld  His  glory,  the  glory  as 
of  the  only  begotten  of  the  Father;  full  of  grace  and  truth." 

The  Scriptures  of  the  Old  Testament  and  the  annals  of  all  nations 
teach  us  that  "there  never  was  a  time  when  a  penitent  and  consecrated 
soul  might  not  walk  with  God."  Enoch  "walked  with  God,"  "and  be- 
fore his  translation  he  had  his  testimony  that  he  pleased  God."  Abra- 
ham was  called  the  "friend  of  God."  Moses  was  called  "the  man  of 
God."  Socrates  was,  in  his  light,  a  true  prophet  of  the  Most  High  and 
a  forerunner  of  Jesus  of  Nazareth. 

But  the  mission  of  Jesus  was  to  save  the  world  itself.  As  a  recent 
writer  has  well  said,  it  is  a  deadly  mistake  to  suppose  that  "Christ  sim- 
ply came  to  rescue  as  many  as  possible  out  of  the  wrecked  and  sink- 
ing world." 

He  came  to  give  the  church  a  "commission  that  includes  the  sav- 
ing of  the  wreck  itself,  the  question  of  its  confusion  and  struggle,  the 
relief  of  its  wretchedness,  a  deliverance  from  its  destruction."  This 
certainly  was  his  own  conception  of  his  mission  upon  earth. 

The  first  annunciation  by  his  immediate  forerunner,  when  he  stood 
in  his  presence,  was:  "Behold  the  Lamb  of  God,  which  taketh  away 
the  sins  of  the  world."  He  said  of  Himself,  "For  the  bread  of  God  is 
He  which  cometh  down  from  heaven  and  giveth  life  unto  the  world." 
"I  am  the  living  bread  which  came  down  from  heaven;  if  any  man  eat 
of  this  bread  he  shall  live  forever;  and  the  bread  that  I  will  give  him 
is  My  flesh,  which  I  will  give  for  the  life  of  the  world."  He  said  to 
His  followers:  "In  the  world  ye  shall  have  tribulation,  but  be  of  good 
cheer;  I  have  overcome  the  world." 

The  mission  of  Jesus  Christ  as  the  Saviour  of  the  world  may  be     Mission  oi' 
expressed,  as  has  already  been  suggested,  in  four  conceptions.  Jesus  Christ. 

First.  He  has  a  new  and  complete  revelation  of  God's  eternal 
suffering  for  the  redemption  of  humanity.  He  showed  that  God  was 
pure  and  unselfish,  and  meek  and  forgiving,  and  that  He  had  always 
been  suffering  for  the  sins  of  men.  "God  was  in  Christ,  reconciling 
the  world  unto  Himself."  He  revealed  the  meaning  of  forgiveness 
and  of  deliverance  from  sin. 

A  popular  writer  has  suggested  to  us  the  vast  distinction  between 
indifference  to  sin  and  its  forgiveness,  which  may  well  be  illustrated 


m 


TH^  WORLD'S  CONGRESS  OF  RELIGIONS. 


Toleration  of 
Sin. 


by  the  e^tpetience  of  an  individual  in  forgiving  injury  against  himself. 
Resentrnent  against  sin  is  a  far  higher  experience  than  that  of  indiffer- 
ence to  it,  but  there  is  something  far  better  than  either,  and  that  is  to 
realize  the  enormity  of  the  transgressor  at  its  very  worst  and  then  to 
let  resentment  be  destroyed  and  d.  self-sacrificing  love  fill  the  place 
^  that  had  been  occupied  by  the  resentment. 

It  would  be  better  for  God  to  hate  sin  than  to  tolerate  it;  it  would 
have  been  better  to  punish  the  most  trivial  sin  of  the  most  thoughtless 
sinner  with  all  the  excruciating  tortures  of  the  most  terrible  unenaing 
hell  conceived  by  the  imagination  of  man;  but,  it  was  infinitely  better 
to  take  up  into  His  own  pure  heart  the  blackest  and  deadliest  sin 
of  the  lowest  sinner,  who  should  be  willing  to  forsake  it  and  return  to 
God,  and  there  let  it  be  forever  blotted  out;  to  bind  it  upon  the  bleed- 
ing Lamb  of  God  and  let  Him  bear  it  away,  as  far  as  the  east  is  from 
the  west,  into  God's  eternal  forgetfulness  of  love. 

A  tender-spirited  follower  of  Jesus  Christ  said  to  me  not  long  ago 
that  it  had  taken  him  twelve  years  to  forgive  an  injury  that  had  been 
committed  against  him;  and  God's  forgiveness  of  sin  means  something 
infinitely  in  contrast  to  His  being  able  to  look  at  it  with  indifference, 
and  something  even  infinitely  beyond  the  mere  destruction  of  its  grasp 
on  man  and  his  deliverance  from,  its  penalty  and  power.  It  meant 
the  realizing  of  it  in  God's  own  soul  in  all  its  foul  hideousness  and 
deadly  strength,  and  the  consuming  it  in  the  fires  of  his  infinite  love, 
"He  was  made  sin  for  us  who  knew  no  sin,  that  we  might  be  made  the 
righteousness  of  God  in  Him." 

It  has  been  costing  God  to  forgive  sin  all  that  it  had  cost  man  to 
bear  it  and  more.  This  had  to  be  in  God's  thought  before  He  made 
the  world.  In  the  words  of  a  modern  prophet,  ''The  cross  of  Christ 
indicates  the  cost  and  is  the  pledge  of  God's  eternal  friendship  for 
man."  Jesus  Christ  came  to  show  what  God  was.  He  was  in  no  sense 
a  shield  for  us  from  the  wrath  of  God,  but  "was  the  effulgence  of  God's 
glory  and  the  very  image  of  His  substance."  He  said  to  one  of  His 
disciples,  "He  that  hath  seen  Me  hath  seen  the  Father."  The  heart  of 
His  teaching  was  "that  God  so  loved  the  world  that  He  gave  His  only 
begotten  Son."  He  taught,  not  that  He  had  come  to  reconcile  God 
unto  the  world,  but  that  "God  was  in  Christ  reconciling  the  world  unto 
Himself."  He  said  of  His  Father,  "I  delight  to  do  Thy  will,  O,  God, 
Thy  law  is  written  on  My  heart."  He  said  in  His  prayer  to  His  Father, 
"I  have  declared  Thy  name  unto  them;  yea,  and  I  will  declare  it.  I 
have  glorified  Thee  on  the  earth,  I  have  finished  the  work." 

He  came  to  show  us  that  the  world  had  never  belonged  to  the 

powers  of  evil,  but  that,  in  His  original  thought,  God  had  decided  that 

^x.^«^vx  ^      ^  moral  world  should  be  created,  and  that  in  this  decision,  which  gave 

tion  Vparrof  to  humanity  the  choice  of  good  and  evil.  He  had  to  take  upon  Him- 

theCreation.      ^^jf  infinite  Suffering  until  the  world  should  be  brought  back  to  Him. 

The  redemption  of  the  world  by  Christ  is  a  part  of  the  creation  of  the 

world  for  Christ.     The  cry  upon  the  cross,  "  My  God,  My  God,  why 

hast  Thou  forsaken  Me?"  was  the  exhibition  of  what  had  been  in  thq 


The  Redemp- 


THE  WORLD'S  CONGRESS  OF  RELlCtONS. 


225 


According  to 
His  Own  Pur- 
pose and  Gbrace. 


heart  of  God  through  the  ages  of  the  world,  and  was  God's  eternal  cry 
of  self-renunciation  as  He  forsook  Himself  in  order  that  He  might 
forgive  us. 

The  Son  of  God  was  "the  Lamb  slain  from  the  foundation  of  the 
world."  He  was  "foreordained  before  the  foundation  of  the  world,  but 
was  manifested  in  these  last  times  for  us."  Our  hope  of  eternal  life 
was  promised  by  "God,  that  cannot  lie,  before  the  world  began,"  and 
"God  hath  saved  us  and  called  us  with  an  holy  calling,  not  according 
to  our  worics,  but  according  to  His  own  purpose  and  grace,  which  was 
given  us  in  Christ  Jesus  before  the  world  began." 

This  is  a  prodigal  world,  and  the  Father's  eyes  have  been  looking 
through  the  centuries  until  He  should  see  it  coming  to  Him  from  the 
far-off  country  to  have  its  stripes  healed  with  His  love,  its  weakness 
made  strength  with  His  self-sacrificing  power,  its  hunger  appeased 
unto  fullness  in  the  banqueting  house  of  love,  the  new  robes  placed 
upon  it,  the  dead  made  alive  again  and  the  lost  forever  found. 

Our  second  thought,  concerning  the  mission  of  Jesus,  is,  that  His 
life  was  the  expression  of  the  origin  and  destiny  of  man.  ^  We  are  told 
that  Adam,  was  created  in  the  image  of  God,  and  if  he  had  been  an 
obedient  child,  it  may  have  been  that  he  would  have  grown  up  to  be  a 
full  grown  son  of  the  Eternal,  but  he  sold  his  birthright  for  a  mess  of 
pottage.  The  second  Adam  was  the  son  of  man,  revealing  to  us  that 
the  perfect  man  differs  in  no  respect  from  the  perfect  God.  He  was 
God.  He  became  man — not  a  man,  but  man.  He  was  God  and  man, 
not  two  persons  in  one  existence,  but  revealing  the  identity  of  man 
and  God,  when  man  should  have  attained  unto  the  place  that  he  had 
always  occupied  in  the  eternal  thought. 

The  marvelous  counterpart  of  this  revelation  is,  that  when  God 
shall  have  perfected  His  thought  concerning  us,  that  man  shall  have  to 
become  in  all  things  like  unto  Jesus  Christ.  Maniel  says  that  all 
depends  on  whether  we  consider  the  first  or  second  Adam  the  head  of 
the  human  race.  "I  would  have  you  know,"  says  the  great  apostle  of 
the  Gentiles,  "that  the  head  of  every  man  is  Christ." 

Jesus  says:  "I  know  whence  I  came  and  whither  I  go,"  and  He 
thereby  indicates  that  there  is,  in  another's  words,  "no  power  to  come 
forth  out  from  the  beginning  or  the  end,  from  the  first  to  the  last,  with  centeJ^of^ail 
intimation  of  force  or  fear,  that  can  claim  subjection  from  man  or  as-  Things, 
sert  dominion  over  him,  or  can  effect  the  subversion  of  the  loye  that 
is  at  the  source  and  center  of  all  things,  or  the  disruption  of  the  unity 
that  is  in  the  will  of  God,  that  is  manifesting  itself  in  the  reconcilia- 
tion of  all  things. 

Christ  says:  "I  am  the  first  and  the  last,  the  beginning  and  the  end- 
ing; I  am  He  that  was,  and  is,  and  is  to  come."  The  blood  of  the  world 
was  poisoned  and  needed  an  infusion  of  purity  for  the  correction  of  its 
standards  and  bestowal  of  desire  and  power  to  attain  unto  its  high 
possibility.  This  was  a  partial  object  and  result  of  the  mission  of 
Christ.  "He  was  tempted  in  all  points  like  as  we  are,  yet  without  sin." 
He  said  that  His  own  body  was  the  temple  of  God,  and  He  taught  His 


226 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Destiny  of 
Man. 


Christ's  Abil- 
ity to  Save. 


followers  that  they,  too,  were  to  become  temples  of  the  living  God  in 
which  God  should  meet  with  man. 

He  showed  that  the  destiny  of  man  was  to  be  one  with  God,  and  that 
infinite  misery  would  be  the  result  of  the  avoidance  of  this  great  op- 
portunity, and  that  God  would  count  nothing  "dear  to  Himself  or  to 
man  that  this  might  be  accomplished."  **Other  foundation  can  no  man 
lay  than  that  which  is  laid,  which  is  Christ  Jesus." 

Under  the  pride  and  vanity  of  the  nation;  under  the  scheming  and 
frivolity  and  dishonesty  and  self-will  of  those  who  sit  in  high  places  in 
the  earth;  under  the  disregard  of  the  law  of  love  by  the  social,  com- 
mercial and  industrial  organizations  of  the  day;  under  every  disobe- 
dience of  the  domestic  and  individual  life  is  the  eternal  righteousness 
of  Jesus  Christ  striving  for  manifestation  and  ''straitened  until  its  bap- 
tism is  accomplished." 

The  third  great  thought  in  connection  with  the  salvation  of  Jesus 
Christ  is,  that  through  the  completeness  of  His  redemption  there  is  no 
necessity  or  reason  for  any  form  of  sin  in  the  individual. 

*'  Now,  if  we  be  dead  with  Christ,  we  believe  that  we  shall  also  live 
with  Him.  Knowing  that  Christ  being  raised  from  the  dead,  dieth  no 
more,  death  hath  no  dominion  over  him.  For  in  that  he  died,  he  died 
unto  sin  once;  but  in  that  he  liveth,  he  liveth  unto  God.  Likewise, 
reckon  ye  also  yourselves  to  be  dead  unto  sin,  but  alive  unto  God 
through  Jesus  Christ  our  Lord. 

Let  not  sin  therefore  reign  in  your  mortal  body,  that  ye  should 
obey  it  in  the  lusts  thereof. 

Neither  yield  ye  your  members  as  instruments  of  unrighteousness 
unto  sin.  But  yield  yourselves  unto  God,  as  those  that  are  alive  from 
the  dead,  and  your  members  as  instruments  of  righteousness  unto 
God. 

For  sin  shall  not  have  dominion  over  you;  for  ye  are  not  under 
the  law,  but  under  grace." 

A  great  preacher  has  told  us  that  Christ  is  able  to  save  "unto  the 
uttermost  ends  of  the  earth,  to  the  uttermost  limits  of  time,  to  the 
uttermost  period  of  life,  to  the  uttermost  length  of  depravity,  to  the 
uttermost  depth  of  misery  and  to  the  uttermost  measure  of  perfection." 

The  Quaker  poet  has  beautifully  written: 

"  Through  all  the  depths  of  sin  and  loss 
Drops  the  plummet  of  the  cross. 
Never  yet  abyss  was  found, 
Deeper  than  the  cross  could  sound." 

Paul  says,  "If  any  man  be  in  Christ  he  is  a  new  creature.  Old 
things  have  passed  away.     Behold,  all  things  have  become  new." 

It  is  when  the  soul  is  willing  to  say,  "He  was  wounded  for  my 
transgressions,"  that  he  is  in  a  position  to  realize  that  if  he  will  sur- 
render himself  unto  the  cross  of  Jesus  and  to  the  teachings  of  Jesus, 
the  power  of  death  and  hell  over  him  shall  have  forever  been  broken 
and  he.may  live  a  life  of  freedom  in  the  righteousness  of  Jesus  Christ. 

The   way   of  salvation   for  the  individual  through  Christ  is  the 


I 


THE  WOkLUS  CONGRESS  OF  RELIGIONS, 


227 


knowledge  of  the  love  of  God  making  atonement  for  the  sins  of  the 
world;  the  discerning,  the  only  real  principle  of  power,  in  losing  the 
life  in  order  to  save  it,  and  the  glad  forsaking  of  all  things  to  become 
His  disciple  and  to  "fill  up  that  which  is  behind  of  the  afflictions  of 
Christ  for  His  body's  sake." 

It  is  here  that  the  teaching  and  the  life  of  Jesus  are  in  glorious 
unity.  The  cross  is  not  one  thing  and  the  Sermon  on  the  Mount 
another.  The  kingdom  which  the  Prince  of  Peace  came  to  establish 
on  earth  had  for  its  constitution  those  vital  words  which  may  be  ex- 
pressed by  the  one  word,  love. 

God  was  "not  willing  that  any  should  perish,"  and  the  bitterest 
drop  in  the  dregs  of  the  unrepentant  sinner's  cup  of  woe  will  be  that 
it  is  utterly  needless,  and  worse  than  needless,  because  of  the  redemp- 
tion of  the  world  through  Jesus  Christ. 

But  if  a  man  "sin  willfully  after  that  he  hath  received  the  knowl- 
edge of  the  truth,  there  remaineth  no  more  sacrifice  for  sin;"  and  to- 
day, in  view  of  the  infinite  love  and  purpose  of  God  and  the  great 
possibility  and  destiny  of  man,  I  do  "beseech  you,  that  you  receive 
not  the  grace  of  God  in  vain." 

The  last  thought  concerning  the  salvation  of  the  world  through 
Jesus  Christ  is,  that  the  loving  righteousness  of  God  must  be  finally 
triumphant.  We  cannot  conceive  of  a  heaven  in  which  man  should 
not  be  a  moral  being  and  free  to  choose  good  or  evil,  as  he  is  upon 
this  earth;  g,nd  the  joy  of  heaven  will  consist  largely  in  that  glad  fixity 
of  will  that  shall  eternally  lose  itself  in  God. 

But  what  a  terrible  conception  comes  to  us  of  the  lost  world,  when 
we  conceive  ourselves,  in  spite  of  all  the  loving  kindness  and  sacrifice 
of  the  eternal  God,  as  still  choosing  to  go  on  in  sin,  determining  to 
resist  His  love,  conscious  of  it,  and  yet  without  the  power  to  escape  it, 
saying:  "If  I  make  my  bed  in  hell,  behold  thou  art  there,"  and  yet 
choosing  through  the  ages  and  ages  to  turn  away  from  the  righteous- 
ness of  God  and  to  pursue  a  life  of  indifference  and  sin. 

"  Though  God  be  good  and  free  be  heaven, 

No  force  can  love  compel; 
And  though  the  songs  of  sin  forgiven 

Might  sound  through  lowest  hell; 
The  sweet  persuasion  of  His  voice 

Respects  thy  sanctity  of  will. 
He  giveth  day.     Thou  hast  thy  choice 

To  walk  in  darkness  still." 

No  hell  can  extinguish  the  righteousness  of  God,  and  no  flames 
consume  His  love,  which  is  the  manifestation  of  His  righteousness, 
and  must  pursue  all  unrighteousness  in  every  sinner  with  a  "worm  that 
dieth  not  and  a  fire  that  is  not  quenched."  "It  is  a  fearful  thing  to  fall 
into  the  hands  of  the  living  God.    For  our  God  is  a  consuming  fire." 

And  as  for  our  conception  of  heaven,  when  the  world  shall  obey 
Jesus  Christ  and  when  all  those  who  have  surrendered  unto  His  heart 
of  love  and  have  been  working  with  Him  throughout  the  eons,  in  the 
establishment  of  righteousness,  shall  be  with  Him  in  the  new  earth,  no 


Way  of   Sal- 
Tation. 


His  RiKht- 
eoasatiS8. 


Not  Ptdly 


228  THE  WOkLD'^  CONGRESS  OF  RELIGIONS. 

other  heaven  can  be  imagined.  The  redeemed  earth  shall  be  at  least 
a  part  of  heaven,  and  the  city  which  John  saw,  the  new  Jerusalem 
descending  out  of  heaven  from  God,  shall  be  established. 

**  The  tabernacle  of  God  shall  be  with  men  and  He  will  dwell  with 
them,  and  they  shall  be  His  people;  and  God,  Himself,  shall  be  with 
them  and  be  their  God.  And  He  shall  wipe  away  every  tear  from 
their  eyes  and  there  shall  be  no  more  death,  neither  sorrow  nor  crying, 
neither  shall  there  be  any  more  pain,  for  the  former  things  are  passed 
away." 

This  must  be  the  end  of  the  atonement  of  the  life  and  the  death 
of  Jesus  Christ  and  the  keeping  of  His  commandments,  which  are  all 
summed  up  in  the  great  name  of  God,  which  is  Love. 

With  shame  I  confess  that  all  the  disciples  naming  the  name  of 
Jesus  Christ  have  not  fully  done  His  will  in  His  spirit  of  self-sacrifice, 
DonemsW^iii.  and,  indeed,  have  sometimes  scarcely  seemed  to  apprehend  it.  If  we 
had,  it  is  my  honest  conviction  that  we  could  not  be  gathered  here  to- 
day as  a  "  Parliament  of  Religions,"  but  that  we  would  all  be  praising 
God  together  for  His  wonderful  salvation  in  Jesus  Christ  our  Lord. 

We  have  already  in  this  Parliament  been  rebuked  by  India  and 
Japan  with  the  charge  that  Christians  do  not  practice  tne  teachings  of 
Jesus.  If  China  has  not  been  heard  from  in  words  of  even  keener  cen- 
sure, it  has  not  been  because  she  has  not  had  good  cause,  as  she  thinks 
of  the  opium  curse  forced  upon  her  by  the  laws  of  Christian  England 
and  of  the  action  of  the  corrupt  legislatures  and  congresses  and  pres- 
idents who  have  enacted,  or  stood  by  and  consented  to  the  enacting 
of  the  unjust,  selfish,  unreasonable,  inhuman,  unchristian  and  barbaric 
anti-Chinese  laws  of  these  Christian  United  States. 

I  might  reply  by  pointing  to  our  hospital  walls  and  college  towers 
and  myriad  missionaries  of  mercy,  but  I  forbear.  We  have  done  some- 
thing, but  with  shame  and  tears  I  say  it — as  kingdoms  and  empires  and 
republics,"  as  states  and  municipalities,  and  in  our  commercial  and  in- 
dustrial organizations,  and  even,  in  a  large  measure,  as  an  organized 
church,  we  have  not  been  practicing  the  teachings  of  Jesus  as  He  said 
them  and  meant  them,  as  the  earliest  disciples  understood  and  prac- 
ticed them,  and  as  we  must  again  submit  to  them  if  we  are  to  be  the 
winners  of  the  world  for  Jesus  Christ. 

It  is  no  excuse  to  say  that  with  Christians  the  nation  is  not  the 

church.     That  is  a  still  further  confession  of  comparative  failure,  for, 

Compa^adve   in  SO  far  as  the  Christian  church  and  Christian  state  are  not  coincident, 

FaUure.       |.]^g  church  has  come  short  of  the  command  of  the  Master:     "Go  ye 

therefore,  and  disciple  all  nations,  teaching  them  to  observe  all  things 

whatsoever  I  have  commanded  you." 

One  of  the  local  papers  said  the  other  day  that  perhaps  the  nun- 
Christian  delegates  to  this  Parliament  might  be  converted  to  Chris- 
tianity if  they  could  be  taken  about  Chicago  blindfolded. 

There  have  been,  and  are  today,  in  every  Christian  community 
white-souled  saints  of  God,  who  are  following  "  the  Lamb  whitherso- 
ever He  goeth"  and  bearing  His  cross  after  Him;  but  let  us  be  willing 


Confession  of 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


229 


to  say  plainly,  although  with  shame,  that  while  we  have  in  the  life  and 
death  and  resurrection  and  teachings  of  Christ  and  the  descent  of  the 
Holy  Ghost  the  complete  remedy  for  all  the  ills  of  individuals  and 
nations,  we  have  lacked  the  power  of  conquest  because  organized 
Christianity  has  been  saying,  "Lord,  Lord,"  to  her  Master  and,  as 
regards  politics  and  society  and  property  and  industry,  has  not  been 
doing  the  things  that  He  said. 

Benjamin  Franklin  said  that  a  generation  of  followers  of  Jesus, 
who  practiced  His  teachings,  would  change  the  face  of  the  earth. 
And  it  is  true.  When  evil  shall  go  forth  with  its  deadly  poison  ready 
for  dissemination,  and  find  Christians  who  are  meek  and  merciful  and 
poor  in  spirit  and  pure  in  heart,  and  who  count  it  all  joy  to  be  perse- 
cuted for  righteousness'  sake;  when  it  shall  dart  its  venomed  tongue 
at  men  and  women  who  "resist  not  evil,"  who  "give  to  him  that  ask- 
eth"  and  from  the  borrower  do  not  turn  away;  who  "being  struck 
upon  one  cheek  turn  the  other  also;"  who  love  their  enemies,  bless 
those  that  curse  them,  do  good  to  them  that  hate  them  and  pray  for 
them  that  despitefully  use  them  and  persecute  them-,  who  forgive  their 
debtors  because  God  has  forgiven  them;  then  shall  the  old  serpent 
find  no  blood  that  shall  be  responsive  to  his  poisonous  touch,  and  shall 
sting  himself  unto  the  death,  even  as  he  did  under  that  other  cross 
which  he  looked  upon  as  the  token  of  the  impotence  of  righteousness, 
but  which  was  the  wisdom  and  the  power  of  God  unto  salvation  and 
the  prophecy  of  the  triumph  of  eternal  love 

And  this  I  will  say:  That  our  brethren  from  across  the  sea  have 
said  all  we  need  ask  them  to  say,  when,  instead  of  attacking  the  life 
and  teachings  of  Jesus,  they  show  that  we  fail  only  because  we  may  have 
said,  "Lord,  Lord,"  and  not  done  the  things  that  He  said.  And  this 
also  I  say:  That  the  only  hope  of  Asia,  as  of  America  and  of  Africa, 
as  of  Europe,  is  in  the  love  of  God  and  the  establishment  of  His  uni- 
versal kingdom  of  peace  which  must  be  set  up  on  earth  and  which 
shall  have  no  end. 

This,  my  brothers,  is  all  that  must,  is  all  that  can  endure;  it  is  the 
teaching  of  teachings  and  the  inspiration  of  inspirations  for  the  sons  of 
men. 

It  is  of  universal  application.  Jesus  was  born  in  the  east  and  has 
gained  His  greatest  present  triumphs  in  the  west.  When  men  shall 
have  begun  again  to  practice  the  teachings  of  Jesus  in  every  walk  and 
relationship  of  life,  then  there  will  be  no  social  enigmas  unsolved  and 
no  political  questions  unanswered;  but  men  shall  be  in  union  with  God 
and  at  peace  with  one  another,  and  heaven  and  earth  shall  be  one  in 
the  creation  of  the  "new  earth  wherein  dwelleth  righteousness." 

And  there  are  indications  of  such  a  triumph  now.  Every  lan- 
guage may  be  translated  into  every  other  tongue  of  man.  The  last 
religion  of  the  world  has  been  mvestigated  and  its  teachings  are  open 
to  the  eyes  of  all.  God  today  looks  down  upon  such  a  spectacle  of 
sincere  desire  and  of  honest  purpose  to  know  the  truth  as  the  groan- 
ing and  travailing  creation  has  never  before  seen,  and  the  only  solu- 


Universal 

Kingdom    of 

Peace. 


Indications  of 
Such  a  Tri- 
umph, 


230  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

tion  of  all  the  questionings  and  differences  and  hopes  of  men  must  be 
in  the  principles  of  the  ruler  of  the  kingdom  of  God:  "Thou  shalt  love 
the  Lord  thy  God  with  all  thy  heart  and  with  all  thy  soul  and  with  all 
thy  mind  and  with  all  thy  strength,  andthy  neighbor  as  thyself." 

No  message  of  love  to  God  and  man  has  ever  been  in  vain.  No 
love  of  man  or  God  has  ever  perished  from  the  universe;  no  life  of 
love  has  ever  been  or  ever  can  be  lost.  This  is  the  only  infinite  and 
only  eternal  message,  and  this  is  the  reason  why  the  mission  and  the 
message  of  Jesus  of  Nazareth  must  abide.  This  is  the  reason  that  the 
life  of  Jesus  is  eternal  and  that  all  things  must  be  subdued  unto  Him; 
for  "Love  never  faileth;  but  whether  there  will  be  prophecies,  they 
shall  be  done  away;  whether  there  be  tongues,  they  shall  cease; 
whether  there  be  knowledge,  it  shall  be  done  away.  For  we  know  in 
part,  and  we  prophesy  in  part;  but  when  that  which  is  perfect  is 
come,  that  which  is  in  part  shall  be  done  away.  .  For  now  we  see  in  a 
mirror  darkly,  but  then  face  to  face ;  now  we  know  in  part,  but  then  shall 
we  know  even  as  also  we  are  known." 

"  For,  lo!  the  days  are  hastening  on 

By  prophet  bards  foretold, 
When,  with  the  ever  circling  years, 

Comes  round  the  age  of  gold; 
When  peace  shall,  over  all  the  earth. 

Its  ancient  splendor  fling, 
And  the  whole  world  give  back  the  song 

Which  now  the  angels  sing." 

And  when,  at  last,  we  shall  clearly  know  what  we  now  dimly  see 
in  Jesus  Christ,  that  "  Love  is  righteousness  in  action;"  that  mercy  is 
the  necessary  instrument  of  justice;  that  "good  has  been  the  final  goal 
One  Body  and  of  ill,"  and  that  through  testing,  innocence  must  have  been  glorified 
One  Spirit,  ^j^^-q  virtue;  when  we  shall  see  that  God  is  love  and  law  is  gospel,  and 
sin  has  been  transformed  into  righteousness — then  shall  we  also  see  that 
**  there  is  one  body  and  one  spirit,  even  as  also  we  were  called  in  one 
hope  of  our  calling;  one  Lord,  one  faith,  one  baptism,  one  God  and 
Father  of  all,  who  is  over  all  and  through  all  and  in  all."  Then  shall  we 
see  "  that  unto  each  one  of  us  was  this  grace  given  according  to  the 
measure  of  the  gift  of  Christ,  and  we  shall  all  attain  unto  the  unity  of  the 
faith  and  of  the  knowledge  of  the  Son  of  God;  unto  a  full  grown  man; 
unto  the  measure  of  the  stature  of  the  fullness  of  Christ,"  and 

"Every  kindred,  every  tribe  on  this  terrestial  ball. 
To  Him  all  majesty  ascribe  and  crown  Him  Lord  ot  all.' 


Qhristianity  in  Japan;  jts  Present  Con- 
dition and  puture  Prospects. 

Paper  by  PROF.  HARNICHI  KOSAKI,  of  Japan. 


ROGRESS  of  Christianity  in  Japan  is  quite  re- 
markable. It  is  only  thirty-four  years  since 
the  first  Protestant  missionary  put  his  foot  on 
its  shore.  And  it  is  scarcely  twenty  years 
since  the  first  Protestant  church  was  organ- 
ized in  Japan.  Yet  now  there  are  more 
Christians  here  than  in  Turkey,  where  mis- 
sionaries have  been  working  more  than  sev- 
enty years,  and  there  are  more  self-support- 
ing churches  there  than  in  China,  where 
double  or  thrice  number  of  missionaries  have 
been  working  nearly  a  century.  In  Japan, 
'  Christian  papers  and  magazines  are  all  edited 
by  the  natives,  not  only  in  name  but  in  real- 
Christian  books,  which  have  been  most  influ- 
ential, have  nearly  all  been  written  or  translated  by 
them,  while  in  other  countries  it  is  very  rare  to  find 
the  native  Christians  writing  Christian  books  or 
editing  papers.  Only  recently  the  Christian,  the  most  influential 
Christian  paper  in  Japan,  had  a  symposium  to  name  fifteen  books 
which  are  most  useful  in  leading  men  to*  Christianity,  instructing 
Christians  and  giving  good  counsel  to  young  people;  and  it  is  interest- 
ing to  see  that  most  of  the  books  named  are  those  written  or  translated 
by  Japanese  Christians. 

Christianity  in  Japan  has  already  reached  a  stage  that  no  other  Leading  ail 
missionary  fields  have  ever  attained.  Their  native  Christians  not  only  Ji^sionaf  ^^ 
take  a  part  in  all  discussions,  but  they  are  in  fact  leading  all  kinds  of 
discussions,  theological  as  well  as  practical.  They  are  leading,  not 
only  in  all  kinds  of  Christian  work,  literary  and  evangelistic,  educa- 
tional and  charitable,  but  they  are  also  leading  Christian  thought  in 
Japan.     Let  me  relate  one  or  two  instances. 

Some  six  or  seven  years  ago,  when  we  were  contemplating  the 

?3l 


232 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Peculiar  Fea- 
lores. 


The  Shizoka 
Class. 


union  of  the  Itochi  and  Kumiai  denominations,  the  two  most  powerful 
Christian  bodies  in  Japan,  among  twenty  members  of  a  joint  committee 
appointed  by  the  synod  of  one  and  the  general  council  of  the  other, 
there  were  only  four  missionaries.  When  a  few  years  ago,  the  Kumiai 
denomination  adopted  a  new  confession  of  faith,  the  missionaries  took 
almost  no  part.  This  confession  was  drawn  up  by  a  committee,  con- 
sisting entirely  of  Japanese,  and  adopted  in  the  general  council,  in 
which  missionaries  took  very  little  or  no  part.  In  Japan  mission- 
aries are  really  ''helpers,"  and  I  should  say  to  their  credit,  they,  in 
most  cases,  willingly  take  secondary  position  in  all  Christian  works. 
All  this,  I  say,  is  not  to  disparage  the  work  of  missionaries,  but  only 
to  show  the  progress  of  Christianity  among  the  natives  of  Japan. 

There  are  now  many  peculiar  features  in  Japanese  Christianity 
which  are  seldom  seen  in  other  countries. 

One  distinctive  feature  lies  in  the  peculiarity  of  the  constituency 
of  its  membership.  In  other  countries  female  members  always  pre- 
dominate. For  instance,  in  most  of  the  churches  in  this  country 
female  members  are  almost  two  to  one  in  proportion  to  male 
members.  The  membership  of  the  Congregational  church  in  1892 
stands  as  follows:  Male  members,  one  hundred  and  seventy  thousand; 
female  members,  three  hundred  and  fifty  thousand. 

But  it  is  quite  otherwise  in  Japan.  Female  members,  in  relation 
to  male  members,  are  nearly  three  to  four.  It  is  almost  in  inverse 
ratio  as  it  is  in  the  United  States.  The  statistics  of  the  Kumiai 
churches  in  the  last  year  is  this:  Male  members,  6,087;  female  mem- 
bers, 5,087. 

Another  fact  we  may  notice  is  the  predominance  of  young  people 
in  our  churches.  You  may  step  into  any  of  our  churches  in  any  city 
or  village  and  see  the  audience,  and  you  will  be  struck  by  the  great 
preponderance  of  young  faces.  We  have  not  yet  taken  any  statistics 
of  members  as  to  their  age.  But  anyone  who  has  experience  in  Chris- 
tian work  there  notes  this  peculiarity.  The  last  year  when  Dr.  F.  E. 
Clark,  president  of  the  Y.  P.  S.  C.  E.,  was  in  Japan,  in  advising  the  need 
of  that  society,  he  said  that  young  people  were  hard  to  reach  and  were 
diffident  and  slow  tc;^  take  any  part  in  Christian  work.  But  the  case  is 
different  there.  In  many  places  young  people  are  the  only  people 
who  are  accessible.  They  are  most  easily  reached.  In  most  of  our 
churches  young  people  are  most  active  in  all  kinds  of  Christian  works, 
while  in  some  churches  young  people  are  so  predominant  and  take 
everything  into  their  hands  that  elderly  people  feel  often  quite 
annoyed. 

One  more  point  is  the  predominance  of  the  Shizoku,  or  military 
class.  They  have  been,  and  still  are,  the  very  brains  of  the  Japanese 
people.  Though  they  are  not  usually  well  off  in  material  wealth,  they 
are  superior  intellectually  and  morally.  Christians  in  other  missionary 
fields  are  usually  from  the  lower  classes.  In  India  the  Brahmans 
rarely  become  Christians,  neither  do  the  literary  class  in  Ching.  But 
in  Japan  the  Shizoku  class  t^ke  a  lead, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  233 

These  peculiarities  in  the  constituency  of  the  membership  of 
Christian  churches  in  Japan  may  be  accounted,  for  by  the  simple  fact 
that  the  males,  the  young  and  the  Shizoku  classes  are  most  accessible. 
The  Shizoku  class,  as  a  body,  has  had  hitherto  almost  no  religion,  and 
they  have  been  mostly  Confucianists.  By  the  last  revolution  they  lost 
their  profession  as  well  as  their  means  of  support,  and  thus  they  are 
all  unsettled  in  life,  and  so  accessible  to  every  kind  of  new  influence 
and  truth.  Young  people  have  also  no  settled  opinions  and  are  open 
to  new  influences,  and  thus  accessible  to  new  truth.  And  so  it  is  with 
men  as  compared  with  women.  They  are  generally  more  progressive 
and,  hence,  more  accessible. 

These  peculiarities  are  of  its  strength  as  well  as  its  weakness.  As 
the  Japanese  Christian  population  is  composed  of  such  a  constituency, 
the  native  Christians  are  more  progressive,  more  active,  more  able  to 
stand  on  their  own  feet,  and  more  capable  of  establishing  self-support- 
ing churches.  But  this  strength  is  also  their  weakness.  They  are  more 
liable  to  be  drifted,  more  apt  to  be  changed  and  more  disposed  to  be 
flippant. 

The  next  peculiar  feature  of  Japanese  Christianity  is  lack  of  sec- 
tarian or  denominational  spirit.  About  thirty  different  denominations 
of  Protestant  churches,  represented  by  about  an  equal  number  of  mis- 
sionary boards,  are  on  the  field,  each  teaching  its  own  peculiar  tenets. 
But  they  are  making  very  little  impression  on  our  Christians.  In  fact, 
denominations  which  have  strong  denominational  spirit  are  getting 
fewer  converts  than  those  which  have  less.  The  broader  their  princi- 
ple or  spirit  the  greater  is  the  number  of  their  converts.  Any  one  who  is 
at  all  conversant  with  the  history  of  denominations  knows  that  all 
over  the  world,  other  things  being  equal,  denominations  having  stronger 
denominational  spirit  are  making  greater  gains  in  their  membership 
than  those  which  have  less.     But  in  Japan  it  is  the  exception. 

We  have  been  having,  at  first  annually,  but  lately  once  in  three 
years,  what  was  called  "  Dai  Shin  Baku  Kwai,"  which  was  afterward 
changed  into  the  Evangelical  Alliance,  the  meeting  of  all  Christians  No^  Distinc- 
in  Japan,  irrespective  of  denominations  or  churches — the  most  popular 
and  interesting  meeting  we  have.  Japanese  Christians  do  not  know 
any  distinction  in  denominations  or  churches.  But  when  they  found 
out  that  there  are  many  different  folds,  and  that  one  belongs  to  his 
denomination  not  by  his  own  choice  but  simply  by  chance  or  circum- 
stance which  could  in  no  way  be  controlled,  there  is  no  wonder  that 
these  Christians  begin  to  ask:  Why  should  not  we,  all  Christians,  unite 
'n  one  church .? 

The  union  movement  in  Japan  rose  at  first  in  some  such  way. 
Though  we  have  now  lost  much  of  this  simple  spirit,  still  Japanese 
Christians  are  essentially  undenominational.  You  may  see  that  the 
church  which  adopts  Presbyterian  forms  of  government  refuses  to  be 
called  "Presbyterian,"  or  "Reformed,"  and  adopted  the  broad  name 
"Itschi,"  the  "United;"  but,  not  content  even  with  this  broad  name,  it 
has  recently  changed  it  to  a  still  broader  name,  "Nippon  Kinisuto  Kio 
Kwai,"  "The  Church  of  Christ  in  Japan." 

16  '  . 


tion  in  Denom- 
inations. 


234 


THE   WORLUS  CONGRESS  OF  RELICIOMS. 


Doctrinal  Mat- 
tar  j. 


As    to  the 
Creeds. 


The  church  which  has  adopted  an  Episcopal  form  of  government 
lately  dropped  the  name  of  Episcopacy  and  adopted  instead  the  name 
of  "The  Holy  Church  of  Japan."  Kumiai  churches  for  along  time  had 
no  name  except  this:  ''A  Church  of  Christ."  When  it  was  found  out 
that  it  is  necessary  to  adopt  some  name  to  distinguish  itself  from  other 
churches,  its  Christians  reluctantly  adopted  the  name  cf  "Kumiai," 
which  means  "associated;"  for  at  that  time  they  happened  to  form  an 
association  of  churches  which  was  until  then  independent  of  each 
other.  They  always  refused  to  be  called  the  "Congregational 
churches,"  although  they  have  adopted  mostly  Congregational  policy 
of  church  government. 

The  church  union  which  failed  lately  may  not  be  revived  in  any 
near  future.  But  there  is  a  hope  that  some  day  our  different  denom- 
inations may  be  united  in  some  way. 

The  third  distinctive  feature  of  Japanese  Christianity  is  the  prev- 
alence of  liberal  spirit  in  doctrinal  matters.  While  missionaries  are 
both  preaching  and  teaching  the  orthodox  doctrines,  Japanese  Chris- 
tians are  eagerly  studying  the  most  liberal  theology.  Not  only  are  they 
studying,  but  they  are  diffusing  these  liberal  thoughts  w^ith  zeal  and 
diligence,  and  so  I  believe  that,  with  a  small  exception,  most  of  Jap- 
anese pastors  and  evangelists  are  more  or  less  liberal  in  their  theology. 
While  the  Presbyterians  in  the  United  States  are  persecuting  Drs. 
Briggs  and  Smith,  the  Presbyterians  of  Japan  are  almost  in  a  body  on 
the  side  of  these  two  professors.  While  the  A.  B.  C.  F.  M.  is  strenu- 
ously on  the  watch  to  send  no  missionary  who  has  any  inclination 
toward  the  Andover  theology,  the  pastors  and  evangelists  of  the 
Kumiai  churches,  which  are  in  close  connection  with  the  same  board, 
are  advocating  and  preaching  theology  perhaps  more  liberal  than  the 
Andover  theology.  Just  to  illustrate,  some  years  ago,  in  one  of  our 
councils,  when  we  were  going  to  install  a  pastor,  he  expressed  the  or- 
thodox belief  on  future  life,  which  was  a  great  surprise  to  all.  Then 
members  of  the  council  pressed  hard  questions  to  him  so  as  to  force 
him  to  adopt  the  doctrine  of  future  probation,  as  though  it  is  the  only 
doctrine  which  is  tenable. 

Only  recently,  when  a  bishop  of  a  certain  church  was  visiting  Japan, 
he  was  surprised  to  find  that  a  young  Japanese  professor  in  the  sem- 
inary connected  with  his  own  church  was  teaching  quite  a  liberal  the- 
ology, and  he  gave  him  a  strong  warning. 

As  to  the  creeds:  When  the  "Church  of  Christ  in  Japan"  was  or- 
ganized it  adopted  the  Presbyterian  and  the  Reformed  standards, 
namely,  the  Westminster  Shorter  Catechism,  the  Canon  of  Dort  and 
the  Heidelberg  Confession  of  Faith.  But  Christians  of  the  same 
church  soon  found  them  too  stiff,  one  sided  and  conservative,  and  thus 
they  have  lately  dropped  these  standards  as  their  creed  altogether. 
They  have  now  the  "Apostles'  Creed"  with  a  short  preface  attached 
to  it.. 

When  the  Kumiai  church  was  first  organized  it  adopted  the  nine 
articles  of  the  basis  of  evangelical  alliance  as  its  creed.    But  Christians 


THE  WORLD'S  CONGRESS  OP  RELIGIONS. 


235 


of  the  same  denomination  became  soon  dissatisfied  with  its  nar^ 
rowness,  and  so,  in  1890,  they  made  their  own  creed,  which  is  far 
simpler  and  broader.  But  even  this  creed  is  not  understood  as  bind- 
ing to  all,  but  only  as  a  common  expression  of  religious  belief  and  pre- 
vailing among  them  in  general. 

Though  Japanese  Christians  are  largely  on  the  side  of  liberal  the- 
ology, they  are  not  in  any  way  in  favor  of  Unitarianism  or  even  Uni- 
versalism.  Some  years  ago  there  was  a  rumor  that  the  Japanese  were 
in  general  inclined  to  Unitarian  Christianity.  The  most  of  our  edu- 
cated classes  have  no  religion.  Though  they  favor  certain  kinds  of 
Christian  ethical  teachings,  they  have  no  faith  in  any  religion  or  super- 
natural truth,  and  thus  they  are  seemingly  in  the  same  position  as  cer- 
tain Unitarians.  But  Christians  are,  as  a  whole,  loyal  to  Christ,  and 
are  all  to  be  characterized  as  evangelical.  Often  Unitarians  and  those 
who  call  themselves  "liberal  Christians-  are  as  narrow  and  prejudiced 
as  some  orthodox  Christians.  And,  moreover,  their  beliefs  are  too 
negative.  Where  there  are  bigoted,  hard  orthodox  Christians  they 
may  have  soil  to  thrive  on;  but  in  such  a  place  like  Japan  they  will 
find  it  hard  work  to  keep  up  interest  enough  to  have  any  religion. 

There  was  a  time  when  Christianity  was  making  such  a  stride  in 
its  progress  that  in  one  year  it  gained  forty  or  fifty  per  cent  increase. 
This  was  between  1882  and  1888.  These  years  may  be  regarded  as  a 
flowery  era  in  the  annals  of  Japan.  It  was  in  1883  that,  when  we  were 
having  the  "Dai  shin  Boku  Kwai"  in  Tokyo,  perhaps  the  most  inter- 
esting meeting  in  its  history,  one  of  the  delegates  expressed  his  firm 
beliei  that  in  ten  years  Japan  would  become  a  Christian  country.  This 
excited  quite  an  applause,  and  no  one  felt  it  as  in  any  way  too  extrav- 
agant to  cherish  such  a  hope;  such  was  the  firm  belief  of  most  Chris- 
tians at  that  time.  Since  then  progress  in  our  churches  has  not  been 
such  as  was  expected.  Not  only  members  have  not  increased  in  such 
a  proportion  as  years  before,  but  in  some  cases  there  can  be  seen  a 
decline  of  religious  zeal  and  the  self-sacrificing  spirit.  And  so  in  these 
last  few  years  the  cry  heard  most  frequently  among  our  churches  has 
been,  "Awake,  awake,  as  in  the  days  past!" 

To  show  the  decline  of  that  religious  enthusiasm,  I  may  take  an 
illustration  from  statistics  of  the  Kumiai  churches  as  to  its  amount  of 
contribution.  In  1882  this  amount  was  ;S6.72  per  Christian;  in  1888 
this  amount  ran  down  to  ;^2.i5,  and  in  the  last  year  there  has  been  still 
more  decline,  coming  down  to  $1.95.  In  amount  of  increase  of  mem- 
bership there  has  been  a  proportional  decline.  Why  there  was  such 
decline  is  not  hard  to  see.  Among  various  causes  I  may  mention 
three  principal  ones: 

First.  Public  sentiment  in  Japan  has  been  always  fluctuating 
from  one  side  to  another.  It  is  like  a  pendulum,  now  going  to  one 
extreme  and  then  to  another.  This  movement  of  public  sentiment, 
within  the  last  fifteen  or  twenty  years,  can  easily  be  pointed  out. 
From  1877  to  1882  I  may  regard  as  a  period  of  reaction  and  that  of 
revival  of  anti-foreign  spirit.     During  this  period  the  cry  "Repel  for- 


A  Flowery  Era. 


Public  Senti- 
ment. 


236  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

eigners/'  which  was  on  the  lips  of  every  Japanese  at  the  time  of  the 
revolution,  and  since  then  unheard,  was  again  heard.  It  was  at  this 
time  that  Confucian  teaching  was  revived  in  all  the  public  schools,  and 
the  emperor  issued  a  proclamation  that  the  western  ethical  principles 
were  not  suitable  to  the  Japanese,  and  were  not  to  be  taught  in  our 
public  schools. 

Then  the  pendulum  went  to  the  other  side.  And  now  another  era 
came  in.  This  was  a  period  of  western  ideas  which  covers  the  years 
between  1882  and  1888.  This  was  the  age  of  great  interest  in  every- 
thing that  came  from  abroad.  Not  only  was  English  eagerly  taught, 
but  all  sorts  of  foreign  manners  and  custom  were  busily  introduced. 
Foreign  costumes,  not  only  of  gentlemen  but  of  ladies,  foreign  diet  as 
well  as  foreign  liquors  became  most  popular  among  all  classes.  Every 
newspaper,  almost  without  exception,  advocated  the  adoption  of  every- 
thing foreign,  so  that  Japan  seemed  as  if  it  would  be  no  longer  an  ori- 
ental nation,  but  would  become  occidentalized.  It  was  at  this  time 
that  such  a  paper  as  Jiji  Shimpo  advocated  adoptio^n  of  Christianity  as 
the  national  religion  of  Japan.  It  was  no  wonder'that  people  poured 
into  Christian  churches  and  that  the  latter  made  unprecedented  strides 
in  progress. 

But  the  pendulum  swung  to  its  extreme  and  now  another  move- 
ment came  in.  The  sign  of  reactionary  and  anti-foreign  spirit  might  be 
seen  in  everything — in  customs,  in  sentiments,  as  well  as  in  opinions. 
Then  the  "Japan  for  the  Japanese"  became  heard  in  all  the  corners  of 
g  A°>i-^oreign  the  empire.  Everything  that  has  flavor  of  foreign  countries  has  been 
stigmatized  as  unworthy  of  adoption  by  the  Japanese,  and,  instead  of 
it,  everything  native  is  praised  as  superior  or  worthy  of  preservation. 
Buddhism,  which  has  been -regarded  for  years  as  a  religion  of  the 
ignorant  and  inferior  classes,  is  now  praised  as  a  superior  religion, 
much  superior  to  Christianity,  and  many  who  once  favored  adoption 
of  Christianity  as  the  national  religion  are  seen  publicly  in  Bud- 
dhistic ceremonies.  Christianity  is  denounced  as  antagonistic  to  the 
growth  of  our  national  spirit,  in  conflict  with  our  best  morality,  and 
also  as  against  the  intent  of  the  imperial  edict  which  was  issued  two 
years  ago  as  the  code  of  morals  in  all  our  schools.  Conflict  between 
Christianity  and  national  education  has  become  the  most  popular 
theme  among  certain  classes  of  the  people.  Strong  sense  of  national 
feeling  has  been  aroused  among  all  classes  of  people,  and  now  it  is  not 
strange  that  Christians  also  feel  its  influence. 

And  thus  the  doors  to  Christianity  seem  to  have  been  closed  and 
we  have  a  great  decline  in  its  growth.  But  now,  again,  the  pendu- 
lum has  reached  another  end  and  there  are  signs  that  another  era  is 
ushering  in.  Every  movement  has  rhythm,  says  Herbert  Spencer,  and 
this  is  true  in  the  progress  of  Christianity  in  Japan. 

One  word  as  to  the  prospect  in  future.  That  Japan  will  not 
become  a  Christian  nation  in  a  few  years  is  a  plain  fact.  But  that  it 
will  become  one  in  the  course  of  time  is  almost  above  doubt,  and  it  is 
only  a  question  of  time.     Still  "Rome  cannot  be  built  in  a  day,"  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  237 

so  it  will  take  time  to  Christianize  Japan.  That  there  are  strong 
obstacles  and  great  hindrances  can  easily  be  seen.  It  may  be  easy  to 
show  the  reasonableness  of  Christianity,  but  to  instill  true  Christian 
spirit  into  the  heart  of  the  people  is  not  an  easy  task.  We  can  show 
them  more  easily  the  folly  of  other  religions,  but  to  build  up  a  true 
Christian  church  requires  a  long  time.  As  it  was  in  the  time  of  the 
apostles  and  prophets,  so  it  will  be  in  Japan  that,  except  a  certain 
grain  of  wheat  falls  into  the  earth  and  dies,  it  abideth  by  itself  alone. 
Unless  a  great  many  precious  lives  shall  be  spent  in  this  difficult  and 
great  work  we  cannot  hope  much  for  its  results. 

I  am  not  at  all  anxious  about  the  future  of  Christianity  in  Japan, 
as  far  as  its  final  victory  is  concerned.     But  there  are  many  difficult       Fatnreof 
problems  pressing  us  hard  for  their  solution.    I  shall  here  simply  state   ^^j^p^*^  ^ 
these  problems  in  a  few  words. 

First.  The  first  problem  that  comes  under  our  notice  is  that  of 
relation  between  Christianity  and  our  nationality,  namely,  our  national 
habit  and  spirit.  Professor  Inonge  and  others  have  been  raising  their 
voices  against  Christianity,  claiming  it  is  in  conflict  with  our  national 
spirit.  And  this  cry  against  Christianity  has  become  so  popular 
among  Buddhists,  Shintoists  and  Reactionists  that  they  make  it  the 
only  weapon  of  their  attack  against  Christianity.  But  in  my  belief 
this  problem  is  not  so  hard  as  it  looks.  What  outsiders  think  to  be 
the  real  conflict  seems  to  us  only  shadow  and  vapor. 

Second.  Relation  between  missionaries  and  native  Christians  is 
another  problem.  How  must  they  be  related?  In  other  countries, 
such  as  India  or  China,  such  a  question,  perhaps,  may  never  arise,  but 
in  Japan  it  is  entirely  different.  Japanese  Christians  will  never  be  sat- 
isfied under  missionary  auspices.  To  be  useful  to  our  country  the  mis- 
sionaries must  either  co-operate  or  join  native  churches  and  become 
like  one  of  the  native  workers. 

Third.  Problem  of  denominations  and  church  government  is 
another  difficulty.  Of  course  we  shall  not  entirely  dispense  with 
denominations  and  sects.  But  it  seems  rather  foolish  to  have  all 
denominations  which  are  peculiar  to  some  countries  and  which  have 
certain  peculiar  history  attached  to  them,  introduced  into  Japan  where 
no  such  history  exists  and  where  circumstances  are  entirely  different. 
And  so  we  think  we  can  reduce  the  number  of  denominations.  But 
how  to  begin  is  a  hard  problem. 

So,  also,  with  the  form  of  church  government.  It  is  needless  to  say 
that  we  need  not  or  ought  not  to  copy  in  any  way  the  exact  forms  of 
church  governments  which  are  in  vogue  in  the  United  States  or  in  any 
other  countries.  But  to  formulate  a  form  of  government  that  suits  our 
country  the  best,  and  at  the  same  time  works  well  elsewhere,  is  quite  a 
difficult  task. 

Fourth.  Whether  we  need  any  writton  creed,  and  if  so,  what  kind 
of  creed  is  best  to  have,  is  also  a  question.  In  all  teachings  of  mis- 
sionaries and  others  there  is  always  more  or  less  of  husks  mixed  with 
genuine  truth.     And  at  the  same  time  every  form  of  Christianity  has 


238  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

some  excellent  truth  in  it.  And  it  is  hard  to  make  distinction  between 
HuBkswith  essentials  and  non-essentials,  between  creed  and  husks.  This  is  a  hard 
Genuine  Truth,  problem  for  Japanese  theologians  to  solve. 

Japanese  Christians  must  solve  all  these  problems  by  themselves. 
I  believe  there  is  a  grand  mission  for  Japanese  Christians.  I  believe 
that  it  is  our  mission  to  solve  all  these  problems  which  have  been  and 
are  still  stumbling  blocks  in  all  lands;  and  it  is  also  our  mission  to 
give  to  all  the  oriental  nations  and  the  rest  of  the  world  a  guide  to  true 
prqgress  and  a  realization  of  the  glorious  Gospel  which  is  in  Jesus 
Christ. 

And  now,  in  conclusion,  I  may  say  that  Christianity  is  from  God 
and  so  it  will  be  in  all  times.  We  may  plan  many  things,  but  all  will 
be  executed  by  the  divine  will.  As  the  saying  runs,  "  Man  proposes 
and  God  disposes."  Then  our  prayer  is  and  always  must  be:  "Thy 
kingdom  come,  Thy  will  be  done  as  in  heaven  so  in  earth." 


Rev.  George  Dana  Boardman,  Philadelphia. 


Qhrist  the  (Jnifier  of  .JViankind. 

Paper  by  REV.  DR.  GEORGE  DANA  BOARDMAN,  of  Philadelphia. 


NVOYS  Extraordinary  and  Ministers  Pleni- 
potentiary in  the  Kingdom  of  God,  Men 
and  women:  The  hour  for  the  closing  of 
this  most  extraordinary  convention  has 
come.  Most  extraordinary,  I  say,  for  this 
congress  is  unparalleled  in  its  purpose — not 
to  array  sect  against  sect,  or  to  exalt  one 
form  of  religion  at  the  cost  of  all  other 
forms,  but  to  unite  all  religion  against  all 
irreligion.  Unparalleled  in  its  composition 
save  on  the  day  of  Pentecost,  and  it  is  Pen- 
tecostal day  again,  for  here  are  gathered  to- 
gether devout  men  from  every  nation  under 
heaven — Persians  and  Medes  and  Elamites 
and  dwellers  in  Mesopotamia,  in  Judea  and 
Cappadocia,  in  Pontus  and  Asia,  in  Phrygia 
and  Pamphylia,  in  Egypt  and  the  parts  of 
Lybia  about  Cyrene,  and  sojourners  from  Rome,  both  Jews  and  Pros- 
elytes, Cretans  and  Arabians,  we  do  hear  them  speaking  every  man  in 
his  own  language,  and  yet  as  though  in  one  common  vernacular,  the 
wonderful  works  of  God. 

All  honor  to  Chicago,  whose  beautiful  "white  city"  symbolizes  the 
architectural  unity  of  the  one  city  of  our  one  God.  All  honor  to  those 
noble  officers — this  James  the  Just,  surnamed  Bonney,  and  this  John 
the  Beloved,  whose  name  is  Barrows — for  the  far-reaching  sagacity 
with  which  they  have  conceived  and  the  consummate  skill  with  which 
they  have  managed  this  most  august  of  human  parliaments,  this  crown- 
ing glory  of  the  earth's  fairest  fair. 

And  what  is  the  secret  of  this  marvelous  unity?  Let  me  be  as 
true  to  my  own  convictions  as  you,  honored  representatives  of  other 
religions,  have  been  nobly  true  to  your  own.  I  believe  it  is  Jesus  of 
Nazareth  who  is  the  one  great  unifier  of  mankind.  Jesus  Christ  unifies 
mankind  by  His  incarnation.  For  when  He  was  born  into  the  world 
He  was  born  "The  Son  of  Man."  Ponder  the  profound  significance  of 
this  unique  title.     It  is  not  "a  son  of  men,"  it  is  not  "a  son  of  man," 

241 


Most  Augast 
of  Human  Par- 
liaments. 


242  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

it  is  not  "the  son  of  men,"  but  it  is  "The  Son  of  Man."  That  is  to 
say,  Jesus  of  Nazareth  is  the  universal  Homo,  the  essential  Vir,  the 
son  of  human  nature  blending  in  Himself  all  races,  ages,  sexes, 
capacities,  temperaments.  Jesus  is  the  archetypal  man,  the  ideal  hero, 
the  consummate  incarnation,  the  symbol  of  perfected  human  nature,  the 
sum  total  unfolded,  fulfilled  humanity,  the  Son  of  Mankind. 

All  other  religions,  comparatively  speaking,  are  more  or  less  topo- 
The  Religion  graphical.  For  example,  there  was  the  institute  religion  of  Palestine; 
an  in  .  ^^^  priest  religion  of  Egypt,  the  hero  religion  of  Greece,  the  empire 
religion  of  Rome,  the  Gueber  religion  of  Persia,  the  ancestor  religion 
of  China,  the  Vedic  religion  of  India,  the  Buddha  religion  of  Burmah, 
the  Shinto  religion  of  Japan,  the  Valhalla  religion  of  Scandinavia,  the 
Moslem  religion  of  Turkey,  the  spirit  religion  of  our  American  aborig- 
ines. But  Christianity  is  the  religion  of  mankind.  Zoroaster  was  a 
Persian;  Mohammed  was  an  Arabian.  But  Jesus  is  the  Son  of  Man. 
And,  therefore.  His  religion  is  equally  at  home  among  black  and 
white,  red  and  tawny,  mountaineers  and  lowlanders,  landsmen  and 
seamen,  philosophers  and  journeymen,  men  and  women,  partriarchs 
and  children. 

Jesus  Christ  is  unifying  mankind  by  His  own  teaching.  Take,  in 
way  of  illustration.  His  doctrine  of  love  as  set  forth  in  His  own  mountain 
sermon.  For  instance.  His  beatitudes.  His  precepts  of  reconciliation, 
non-resistance,  love  of  enemies,  His  bidding  each  of  us  use,  although 
in  solitary  closet  prayer,  the  plural,  "  Our,  we,  us."  Or  take,  particu- 
larly, Christ's  summary  of  His  mountain  teaching  as  set  forth  in  His 
own  golden  rule.  It  is  Jesus  Christ's  positive  contribution  to  sociology, 
or  the  philosophy  of  society. 

Without  loitering  amid  minute  classification,  it  is  enough  to  say 
that  the  various  theories  of  society  may,  substantially  speaking,  be 
reduced  to  two. 

The  first  theory,  to  borrow  a  term  from  chemistry,  is  the  atomic. 
It  proceeds  on  the  assumption  that  men  are  a  mass  of  separated  units 
or  independent  Adams,  having  no  common  bond  of  organic  union  or 
interfunctional  connection.  Pushing  to  the  extreme  the  idea  of  indi- 
vidualism, its  tendency  is  egotistic,  disjunctive,  chaotic. 

The  second  theory,  to  borrow  again  from  chemistry,  is  the  moloc- 
ular.  It  proceeds  on  the  assumption  that  there  is  such  an  actuality  as 
mankind,  and  this  mankind  is,  so  to  speak,  one  colossal  person;  each 
individual  member  thereof  forming  a  vital  component,  a  functional 
factor  in  the  one  great  organism,  so  that  membership  in  society  is  uni- 
versal, mutual,  co-membership.  Recognizing  each  individual  of  man- 
kind as  a  constituent  member  of  the  one  great  human  corpus,  its  ten 
dency  is  altruistic,  co-operative,  constructive.  Its  motto  is,  "We  are 
members  one  of  another."  It  is  the  theory  of  Jesus  Christ  and  those 
who  are  His. 

I  say,  then,  that  it  is  Jesus  Christ  Himself  who  has  given  us  the  key 
to  that  greatest  of  modern  problems — the  problem  of  sociology.  Do 
you  not  see,  then,  that  when  every  human  being  throughout  the  world 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  243 

obeys  our  Master's  golden  rule,  all  mankind  will,  indeed,  become  one 
glorious  unity? 

Or  take  Christ's  doctrine  of  neighborhood,  as  set  forth  in  His 
parable  of  the  good  Samaritan.  According  to  this  parable  neighbor- 
hood does  not  consist  in  local  nearness;  it  is  not  a  matter  of  ward, 
city,  state,  nation,  continent ;  it  is  a  matter  of  glad  readiness  to  relieve 
distress  wherever  found.  Jesus  transfigures  physical  neighborhood 
into  moral,  abolishing  the  word  "foreigner,"  making  "the  whole 
world  kin."  "  Mankind,"  what  is  it  but  "Man-kinned?  "  How  subtle 
Shakespeare's  play  on  words  when  he  makes  Hamlet  whisper  aside  in 
presence  of  his  royal  but  brutal  uncle  : 

A  little  more  than  kin  and  less  than  kind. 

Or  take  Christ's  doctrine  of  mankind  as  set  forth  in  His  own 
missionary  commission.  After  two  thousand  years  of  an  exclusively 
Jewish  religion  the  risen  Lord  bids  His  countrymen  go  forth  into  all  the 
world  and  preach  the  Gospel  of  reconciliation  to  every  creature, 
discipling  to  Himself  every  nation  under  heaven.  How  majestically 
the  son  of  Abraham  dilates  into  the  Son  of  Man.  How  heroically  His 
great  apostle  to  the  gentiles,  St.  Paul,  sought  to  carry  out  his  Master's 
missionary  commission.  In  fact,  the  mission  of  Paul  was  a  reversal  of 
the  mission  of  Abraham.  Great  was  Abraham's  call ;  but  it  was  a  call 
to  become  the  founder  of  a  single  nationality  and  an  isolated  religion.  * 

Greater  was  Paul's  call,  for  it  was  the  call  to  become  the  founder,  under 
the  Son  of  Man,  of  a  universal  brotherhood  and  a  cosmopolitan 
r,eligion.  He  himself  was  the  first  conspicuous  human  illustration  of 
his  Master's  parable  of  the  good  Samaritan. 

And  so  he  sent  forth  into  all  the  world  of  the  vast  Roman  empire 
announcing,  it  might  almost  be  said  in  literal  truth,  to  every  creature 
under  heaven  the  glad  tidings  of  mankind's  reconciliation  in  Jesus 
Christ.  In  the  matter  of  the  "  solidarity  of  the  nations,"  Paul,  the  Jew 
apostle  to  the  Gentiles,  towers  over  every  other  human  hero,  being  m^Hero.^^' 
himself  the  first  conspicuous  human  deputy  to  the  parliament  of  man, 
the  federation  of  the  world. 

Do  you,  then,  not  see  that  when  every  human  being  believes  in 
Christ's  doctrine  of  mankind,  as  set  forth  in  His  missionary  commis- 
sion, all  mankind  will  indeed  become  one  blessed  unity? 

Or  take  Christ's  doctrine  of  the  church,  as  set  forth  in  His  own 
parable  of  the  sheep  and  the  goats — a  wonderful  parable,  the  magnifi- 
cent catholicity  of  which  we  miss,  because  our  commentators  and  the- 
ologians, in  their  anxiety  for  standards,  insist  on  applying  it  only  to 
the  good  and  the  bad  living  in  Christian  lands,  whereas  it  is  a  parable 
of  all  nations  in  all  times. 

What  unspeakable  catholicity  on  the  part  of  the  Son  of  Man!  Oh, 
that  His  church  had  caught  more  of  His  spirit;  even  as  His  Apostle 
Peter  did  when,  discerning  the  unconscious  Christianity  of  heathen 
Cornelius,  he  exclaimed:  "Of  a  truth  I  perceive  that  God  is  no 
respecter  of  persons;  but  that  in  every  nation  he  that  feareth  Him, 
and  worketh  righteousness,  is  acceptable  to  Him." 


244  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

Do  you  see,  then,  that  when  every  human  being  recognizes  in 

every  ministering  service  to  others  a  personal  ministry  to  Jesus  Christ 

Himself,  all  mankind  will  indeed  become  one  blessed  unity? 

Summa     of  Once  more,  and  in  a  general  summary  of  Christ's  teaching,  take 

ChS?TJacL  His  own  epitome  of  the  law  as  set  forth  in  His  answer  to  the  lawyer's 

^^^^'  question:    "Master,  which  is  the  greatest  of  the  commandments?" 

And  the  Master's  answer  was  this:     "Thou  shalt  love  the  Lord  thy 

God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind, 

and  with  all  thy  strength;  this  is  the  first  and  great  commandment. 

And  a  second  like  unto  it  is  this:     Thou  shalt  love  thy   neighbor 

as  thyself.      On  these  two  commandments   hangeth   the   whole   law 

and  the  prophets." 

Not  that  these  two  commandments  are  really  two;  they  are 
simply  a  twofold  commandment ;  each  is  the  complement  of  the 
other;  both  being  the  obverse  and  the  reverse  legends  engraved  on 
the  golden  medallion  of  God's  will.  In  other  words,  there  is  no  real 
difference  between  Christianity  and  morality,  for  Christianity  is 
morality  looking  Godward  ;  morality  is  Christianity  looking  manward. 
Christianity  is  morality  celestialized.  Thus  on  this  twofold  command- 
ment of  love  to  God  and  love  to  man  hangs,  as  a  mighty  portal  hangs 
on  its  two  massive  hinges,  not  only  the  whole  Bible  from  Genesis  to 
'  Apocalypse,  but  also  all  true  morality,  natural  as  well  as  revealed,  or, 

to  express  myself  in  language  suggested  by  the  undulatory  theory  : 
Love  is  the  ethereal  medium  pervading  God's  moral  universe,  by  means 
of  which  are  propagated  the  motions  of  His  impulses,  the  heat  of  His 
grace,  the  light  of  His  truth,  the  electricity  of  His  activities,  the  mag- 
netism of  His  nature,  the  affinities  of  His  character,  the  gravitation  of 
His  will.  In  brief,  love  is  the  very  definition  of  Deity  Himself:  "  God 
is  love;  and  he  that  abideth   in   love  abideth  in  God   and   God   in 

him." 

"  I'm  apt  to  think  the  man 
That  could  surround  the  sum  of  things,  and  spy 
The  heart  of  God,  and  secrets  of  His  empire, 
Would  speak  but  love.    With  him  the  bright  result 
Would  change  the  hue  of  intermediate  scenes, 
And  make  one  thing  of  all  theology." 

Do  you  not,  then,  see  that  when  every  human  being  loves  the 
Lord  his  God  with  all  his  heart,  and  his  neighbor  as  his  own  self  all 
mankind  will  indeed  become  one  blessed  unity? 

Jesus  Christ  is  unifying  mankind  by  His  own  death.  Tasting,  by 
the  grace  of  God,  death  for  every  man.  He  became  by  tnat  death  the 
propitiation,  not  only  for  the  sins  of  the  Jew,  but  also  for  the  sins  of 
the  whole  world.  And  in  thus  taking  away  the  sin  of  the  whole  world 
by  reconciling  in  Himself  God  to  man  and  man  to  God,  He  is  also 
reconciling  man  to  man.  What  though  His  reconciliation  has  been 
slow,  ages  have  elapsed  since  He  laid  down  His  own  life  for  the  life  of 
the  world,  and  the  world  still  rife  with  wars  and  rumors  of  wars, 
underrate  not  the  reconciling,  fusing  power  of  our  Mediator's  blood. 


THE  WORLD'S  CONGRESS  OE  RELIGIONS.  245 

Recall  the  memorable  prophecy  of  the  high  priest  Caiaphas,  when  he 
counseled  the  death  of  Jesus  on  the  ground  of  the  public  necessity: 

"Ye  know  nothing  at  all,  nor  do  ye  take  account  that  it  is  expedi- 
ent for  you,  that  one  man  should  die  for  the  people  and  that  the  whole 
nation  perish  not." 

But  the  Holy.  Ghost  was  upon  the  sacrilegious  pontiff,  though  he 
[knew  it  not,  and  so  he  builded  larger  than  he  knew.  Meaning  a  nar- 
[row  Jewish  policy,  he  pronounced  a  magnificently  catholic  prediction: 
Now  this  he  said  not  of  himself;  but  being  high  priest  that  year 
[he  prophesied  that  Jesus  should  die  for  the  nation;  and  not  for  the 
[nation  only,  but  that  He  might  also  gather  together  (synagogue)  into 
[one  the  children  of  God  that  are  scattered  abroad. 

Accordingly,  the  moment  that  the  Son  of  Man  bowed  His  head 
[and  gave  back  His  spirit  to  His  Father,  the  veil  of  the  temple  was  rent 
[in  twain  from  the  top  to  the  bottom;  thus  signifying  that  the  way  into 
[the  true  Holy  of  Holies  was  henceforth  open  to  all  mankind  alike;  to 
Roman  Clement  as  well  as  to  Hebrew  Peter;  to  Greek  Athanasius  as 
fwell  as  to  Hebrew  John;  to  Indian  Khrishnu  Pal  as  well  as  to  Hebrew 
[Paul.     For  in  Christ  Jesus,  Gentiles,  who  were  once  far  off,  are  made 
ligh;  for  He  is  the  world's  peace,  making  both  Jews  and  non-Jews  one 
)ody,  breaking  down  the  middle  wall  of  partition  between  them,  hav- 
ing abolished  on  His  own  cross  the  enmity,  that  He  might  create  in 
Himself  of  the  twain,  Jews  and  non-Jews,  one  new  man,  even  mankind 
Christianized  into  one  unity,  so  making  peace.  Thus  the  cross  declares 
the  brotherhood  of  man,  under  the  Fatherhood  of  God,  in  the  Son- 
hood  of  Christ.     Aye,  Jesus  Christ  is  the  unifier  of  mankind. 

Jesus  Christ  is  unifying  mankind  by  His  own  immortality.  For  we 
Christians  do  not  worship  a  dead,  embalmed  Deity.  The  Son  of  Man  ^jj^^  -^^^ 
has  burst  the  bars  of  death  and  is  alive  for  evermore,  holding  in  His  Evermore, 
own  grasp  the  keys  of  hades.  The  followers  of  Buddha,  if  I  mistake 
not,  claim  that  Nirvana,  that  state  of  existence  so  nebulous  that  we 
cannot  tell  whether  it  means  simple  unconsciousness  or  total  ex- 
tinction, is  the  supremest  goal  of  aspiration;  and  that  even  Buddha 
himself  is  no  longer  a  self-conscious  person,  but  has  himself  attained 
Buddhahood,  or  Nirvana.  On  the  other  hand,  the  followers  of  Jesus 
claim  that  He  is  still  alive,  sitting  at  the  right  hand  of  the  Majesty  in 
the  heavens,  from  henceforth  expecting,  till  He  make  His  foes  His  foot- 
stool. Holding  personal  communion  with  Him,  His  disciples  feel  the 
inspiration  of  His  vitalizing  touch,  and,  therefore,  are  ever  waking  to 
broader  thoughts  and  diviner  catholicities. 

As  He  Himself  promised.  He  is  with  His  followers  to  the  end  of 
the  eon,  imbuing  them  with  his  own  gracious  spirit;  inspiring  them 
to  send  forth  His  evangel  to  all  nations;  to  soften  the  barbarism  of  the 
world's  legislations;  to  abolish  its  cruel  slaveries,  its  desolating  wars, 
its  murderous  dramshops,  its  secret  seraglios;  to  found  institutes  for 
body,  and  mind  and  heart;  to  rear  courts  of  arbitration;  to  lift  up  the 
valleys  of  poverty;  to  cast  down  the  mountains  of  opulence;  to 
straighten  the  twists  of  wrongs;  to  smooth  the  roughness  of  environ- 


The  One  Uni 


246  THE  WORLD'S  CONGRESS  OP  RELIGIONS. 

ment;  in  brief,  to  uprear  out  of  the  debris  of  human  chaos  the  one 
august  temple  of  the  new  mankind  in  Jesus  Christ. 

Thus  the  Son  of  Man,  by  His  own  incarnation,  by  His  own  teach- 
ings, by  His  own  death,  by  His  own  immortality,  is  most  surely  unify- 
ing mankind. 

And  the  Son  of  Man  is  the  sole  unifier  of  mankind.  Buddha  was 
in  many  respects  very  noble,  but  he  and  his  religion  are  Asiatic. 
What  has  Buddha  done  for  the  unity  of  mankind?  Mohammed 
taught  some  very  noble  truths,  but  Mohammedanism  is  fragmental 
and  antithetic.  Why  have  not  his  followers  invited  us  to  meet  at 
versa!  Man7"*  Mecca?  Jcsus  Christ  is  the  one  universal  man,  and  therefore  it  is 
that  the  first  parliament  of  religions  is  meeting  in  a  Christian  land,  un- 
der Christian  auspices.  Jesus  Christ  is  the  sole  bond  of  the  human 
race;  the  one  nexus  of  the  nations,  the  great  vertebral  column  of  the 
one  body  of  mankind.  He  it  is  who  by  His  own  personality  is  bridg- 
ing the  rivers  of  languages,  tunneling  the  mountains  of  caste,  disman- 
tling the  fortresses  of  nations,  spanning  the  seas  of  races,  incorpo- 
rating all  human  varieties  into  one  majestic  temple-body  of  mankind. 

For  Jesus  Christ  is  the  true  center  of  gravity,  and  it  is  only  as  the 
forces  of  mankind  are  pivoted  on  Him  that  they  are  in  balance.  And 
the  oscillations  of  mankind  are  perceptibly  shortening  as  the  time  of 
the  promised  equilibrium  draws  near.  There,  as  on  a  great  white 
throne,  serenely  sits  the  swordless  King  of  ages — Himself  both  the  an- 
cient and  the  infant  of  days — calmly  abiding  the  centuries,  mendingthe 
bruised  reed,  fanning  the  dying  wick,  sending  forth  righteousness  un- 
to victory;  there  He  sits,  evermore  drawing  mankind  nearer  and  nearer 
Himself;  and  as  they  approach  I  see  them  dropping  the  spear,  waving 
the  olive  branch,  arranging  themselves  in  symmetric,  shining,  raptur- 
ous groups  around  the  divine  Son  of  Man,  He  Himself  being  their  ever- 
lasting mount  of  beatitudes. 

Down  the  dark  future,  through  long  generations, 
The  echoing  sounds  grow  fainter  and  then  cease; 

And  like  a  bell,  with  solemn,  sweet  vibrations, 
I  hear  once  more  the  voice  of  Christ  say  "Peace." 

Peace,  and  no  longer  from  its  brazen  portals 
The  blast  of  War's  great  organ  shakes  the  skies; 

But  beautiful  as  songs  of  the  immortals 
The  holy  melodies  of  love  arise 


The  Church  of  St.  John  the  Baptist,  Samaria. 


Reconciliation  \l\ta\,  N^t  V^^^^^^^^- 

Paper  by  REV.  THEODORE  F.  WRIGHT,  Ph.  D. 


Universal 
Divine  Love. 


HERE  are  certain  dicta  of  Scripture  which  are 
universal  because  fundamental,  and  fundamen- 
tal because  universal.  One  of  these  is  that 
saying  of  the  Apostle  John,  "God  is  Love,  and 
he  that  dwelleth  in  Love  dwelleth  in  God  and 
God  in  him."  Once  of  sympathies  so  narrow- 
that  he  was  for  bringing  fire  from  heaven  down 
upon  a  village  which  would  not  receive  his 
Lord  as  He  journeyed,  he  was  now  so  tenderly 
conscious  of  the  Infinite  Love  which  had 
sought  him  out  and  gathered  him,  that  he 
could  say:  "He  that  loveth  not  knoweth  not 
God,  for  God  is  love;  beloved,  if  God  so  love 
us,  we  also  ought  to  love  one  another." 

John  had  attained  to  this  conviction  by 
the  process  of  religious  experience  Others 
have  seen  the  same  infinite  fact  written  in  vernal  fields  and  ripening 
harvests.  Others  find  it  in  the  intricate  harmony  of  natural  forces. 
They  all  see  that  there  is  as  the  center  and  source  of  life  a  fountain  of 
fatherliness  which  is  even  begetting  and  nurturing,  so  that,  indeed,  we 
cannot  conceive  of  the  idle  God,  the  neglectful  God  or  the  God  of 
limited  interests.  Our  minds  will  not  work  until  we  place  before  them 
the  ever-creating  God  who  neither  slumbers  nor  sleeps;  the  ever  pres- 
ent Help.  "Peradventure  He  sleepeth"  might  be  said  of  Baal,  for 
there  was  no  answer;  but  when  Elijah  called  on  the  God  of  Abraham, 
of  Isaac  and  of  Israel;  "the  fire  of  the  Lord  fell." 

It  is  in  the  light  of  this  fact  of  the  universal  Divine  Love  that  the 
fallen  condition  of  man  finds  its  remedy  disclosed.  There  may  have 
been  a  time  when  this  light  was  so  dim  that  Judaism  fancied  its  God 
a  partisan,  and  a  regressive  Christianity  thought  that  it  had  ascer- 
tained the  limits  of  the  Divine  care,  but  now  we  know  that  God  is  one, 
and  that  "His  tender  mercies  are  over  all  His  works."  This  being  so, 
it  is  true  to  say  that  fallen  man  was  succored  by  the  same  love  that 
created  him.  The  father  of  the  prodigal  does  not  sulk  in  his  tent 
while  some  elder  brother  is  left  to  search  out  the  wanderer  and  bring 

248 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


249 


him  in,  pointing  to  the  wounds  he  got  in  rescuing  him  as  a  means  of 
softening  the  heart  of  the  father;  nay,  the  father  watches  the  pathway 
with  longings,  and  sends  his  love  after  the  boy,  and  when  the  way- 
ward one  is  yet  a  great  way  off,  he  sees,  he  hath  compassion,  he  runs, 
he  falls  on  his  neck,  he  kisses  him,  he  bids  them  bring  the  robe,  the 
ring,  the  shoes,  the  fatted  calf,  he  reproves  the  cold  vindictiveness  of- 
the  elder  brother,  he  is  all  shepherd-like. 

We  need  not  dogmatize  as  to  the  fallen  state  of  man.  Intellect- 
ually man  has  not  fallen.  He  is  as  bright  as  he  ever  was.  He  is  grow- 
ing brighter.  The  evolution  of  the  intellect  is  indisputable.  But  as  to 
the  will,  what  is  man?  Is  he  the  worshiping  child  that  he  once  was? 
Does  he  eagerly  do  the  truth  he  learns,  or  does  he  find  it  necessary  to 
compel  himself  to  do  it?  There  is  a  degree  of  ignorance,  of  illiteracy, 
but  it  is  easy  to  find  a  remedy  for  it  in  the  common  school.  There  is  on 
every  side  a  spectacle  of  lust  and  greed  and  indolence  and  selfishness, 
and  our  schools  touch  it  not.  We  are  making  men  shrewd,  but  we  are 
not  making  them  good.  The  human  mind  wants  reaching  in  its  depths. 
The  motives  behind  our  thinking  want  renewal,  else  mind  life  is  like 
John  Randolph's  mackerel  in  the  moonlight,  which  stank  as  it  shone. 
So  was  man  in  the  sad  days  of  Roman  sensuality  and  Jewish  hypocrisy, 
and  so  do  our  daily  chronicles  testify  today. 

The  cure  for  the  lost  sheep  is,  to  seek  for  it  till  it  is  found.  "  All 
we  like  sheep  have  gone  astray;  we  have  turned  every  one  to  his  own 
way."  (Is.  liii,  6.)  The  question  is:  How  should  the  Divine  Lord 
accomplish  the  purpose  with  which  it  must  be  teeming — the  recovery 
of  the  lost  state  ?  Our  answer  is  in  general,  to  say  that  the  remedy  was 
within  the  keeping  of  the  infinite  love  and  wisdom  which  had  so  far 
made  and  conducted  man,  or  we  must  hold  some  view  which  limits  the 
Holy  One  of  Israel.  If  God  would  come  with  any  mercy  He  must 
descend  to  the  place  of  the  fallen.  If  He  would  conquer  the  evil  with- 
out destroying  them.  He  must  contend  with  them  on  their  own  plane. 
To  take  upon  Himself  the  nature  born  of  woman  would  be  His  means 
of  redemption.  He  must  take  on  the  office  of  Joshua,  who  led  the  peo- 
ple out  of  the  wilderness  into  their  inheritance.  And  a  virgin  con- 
ceived and  bore  a  Son,  and  called  His  name  Jesus — that  is  Joshua. 
The  wisdom  or  word  of  God  was  made  flesh,  so  that  we  behold  the 
glory  of  the  Father.     It  was  the  Father  in  the  Son  who  did  the  works. 

How  marvelously  clear  are  the  prophetic  songs  of  Mary  and  Zacha- 
rias.  She  said:  "My  spirit  hath  rejoiced  in  God,  my  Saviour.  He  hath 
showed  strength  with  His  arm.  He  hath  holpen  His  servant,  Israel, 
in  remembrance  of  His  mercy,  as  He  spake  to  our  fathers."  And  the 
father  of  the  forerunner  said:  "Blessed  be  the  Lord  God  of  Israel, 
for  He  hath  visited  and  redeemed  His  people;  that  we,  being  delivered 
out  of  the  hands  of  our  enemies,  might  serve  Him  without  fear  all  the 
days  of  our  life;  the  dayspring  from  on  high  hath  visited  us,  to  give 
light  to  them  that  sit  in  darkness  and  the  shadow  of  death,  to  guide 
our  feet  in  the  way  of  peace."  Therefore,  John  the  Baptist  proclaimed 
Him  as  "the  lyanjb  pf  Gpd  th^t  taketh  away  the  sin  of  the  world,"  and 


Fallen   Stale 
of  Man. 


Prophetic 
Songs  of  Mary 
and  Zacharias. 


250 


l^HE   WORLD'S  CONGRESS  OF  RELIGIONS. 


The     Ine  wri- 
table  Conflict. 


therefore  He  bade  His  hearers  prepare  the  way  of  Jehovah  and  make 
strait  His  path. 

Born  of  woman,  and  so  open  to  every  temptation,  He  was  early 
led  to  find  the  written  word,  His  light  of  life.  He  went  about  His 
father's  business  by  expounding  it.  Tried  in  the  wilderness,  He  made 
•no  other  answer  than  the  law.  Going  about  doing  good.  He  healed 
the  sick  and  gave  sight  to  the  blind  and  brought  good  tidings  to  the 
meek.  At  Jerusalem  He  cleansed  the  temple  of  its  corruption,  even 
as  He  was  daily  rendering  His  own  nature  the  temple  of  God.  The 
inevitable  conflict  was  not  shunned.  The  perceived  unfaithfulness  of 
many  did  not  provoke  a  word  of  resentment.  The  attempts  of  habit- 
ual sinners  of  this  world  and  the  other  to  overthrow  Him  failed  again 
and  again,  but  it  was  inevitable  that  there  must  be  a  last  and  most 
direful  assault.  He  foresaw  it,  but  behold  the  conduct  of  infinite  love. 
He  bathed  His  disciples'  feet  in  order  to  teach  them  the  new  com- 
mandment of  love  to  one  another.  He  bade  them  be  not  troubled, 
and  spoke  of  the  peace  He  had  to  give  to  them.  He  chastened  Him- 
self in  the  garden.  On  His  way  to  the  cross  He  asked  them  to  weep 
rather  for  themselves  than  for  Him.  He  gave  the  mother  a  son  to 
care  for  her  old  age.  To  perjured  Peter  His  answer  had  been  but  a 
look.  To  the  false  accusations  He  had  been  dumb.  For  His  love  they 
were  His  adversaries,  but  He  gave  Himself  unto  prayer. 

Rising  again  He  came  with  indescribable  gentleness  to  the  rec- 
ognition of  Mary  Magdalene.  To  the  two  discouraged  disciples  He 
was  all  patience.  To  doubting  Thomas  He  was  infinitely  condescend- 
ing. As  He  stood  there  for  the  time  made  visible  to  their  spiritual 
sight,  having  entered  where  the  doors  were  shut,  He  was  the  embod- 
iment of  prophecy  fulfilled,  of  divine  love  triumphant.  He  was,  He 
is  "Our  Lord  and  our  God,"  "the  brightness  of  His  glory,  the  express 
image  of  His  person." 

This  is  no  merely  vicarious  act  of  a  subordinate  or  additional  per- 
son of  God.  It  was  the  act  of  God  Himself  to  restore  the  vital  union 
between  man  and  Himself,  that  union  which  man  had  severed  by  in- 
creasing self-assertion,  waywardness  and  wickedness,  and  which  could 
only  be  renewed  by  contrition  and  return  and  reconciliation.  In  the 
case  of  the  man  healed  of  his  blindness,  in  the  ninth  chapter  of  John, 
we  have  first  the  evil  condition,  then  the  remedy  offered,  next  the 
remedy  accepted,  at  once  the  cure  effected,  and  finally  a  vital  union 
Vital  Union  of  Safety  for  him  established  with  the  Lord,  as  shown  by  his  saying, 
Man  u  Lord,  I  believe,"  and  by  his  worshiping  Him.  In  more  difficult  cases, 
as  we  know  by  some  experience,  the  knowledge  of  the  remedy  may  be 
cold  and  unfruitful  in  the  memory  until  in  seeking  to  lead  a  less  selfish 
life,  to  be  worthy  of  a  loving  wife  or  a  trusting  child,  or  to  consecrate 
our  lives  in  full  to  the  Lord's  service,  we  begin  to  form  new  motives 
with  the  divine  aid,  to  hate  what  we  once  wickedly  loved,  and  to  love 
what  we  once  wickedly  hated,  and  so,  little  by  little,  born  from  above, 
a  new  heart  is  formed  within  us,  and  we  come  to  act  as  faithful  rather 
than   as  unfaithful  servants  of  the  Lord,  as  friends  rather  than  as 


Between 
and  (Tod 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  251 

enemies.      So  do  we  cease  to    do  evil  and  learn  to  do  well,  if  we 
will. 

Thus  we  may  see  that  the  will  and  the  power  to  rescue  and  to 
reconcile  wayward  souls  sprang  from  the  infinite  love;  that  the  method 
is  that  of  the  divine  order,  and  that  the  result  in  the  individual  re- 
deemed through  repentance  and  regeneration  is  just  what  man's  fallen 
state  required  and  requires.  It  is  precisely  as  Paul  said:  "  God  was  in 
the  Christ  reconciling  the  world  unto  Himself."  (2  Cor.,  v,  19.) 
And  again  He  said:  "  In  Him  dwelleth  all  the  fullness  of  the  Godhead 
bodily."  (Col.,  xi,  9)  "We  dwell  in  Him,"  said  John  once  more, 
"  and  He  in  us;  we  love  Him  because  He  first  loved  us."  "This  is  the 
true  God  and  eternal  life." 

That  uncreated  beauty  which  has  gained 

My  raptured  heart,  has  all  rny  glory  stained; 

His  loveliness  my  soul  has  prepossessed, 

And  left  no  room  for  any  other  guest. 


The  Gate  of  Jerusalem. 


Xhe  O^^y  Possible  Method  of  [Religious 
Unification  of  the  H^^^^  Race. 

Paper  by  REV.  WILLIAM  R.  ALGER,  of  New  York. 


N  considering  the  subject  that  now  asks  your 
attention,  "The  Only  Possible  Method  of  Relig- 
ious Unification,"  we  must  work  our  way  to  the 
solution  of  the  problems  by  defining  our  terms 
and  distinguishing  the  steps.  What  is  unity? 
The  most  authoritative  speculative  thinker  that 
ever  lived  has  given  the  only  possible  defini- 
tion of  unity  that  ever  has  or  ever  can  be 
given:  ''Unity  is  the  measure  of  genus  and  the 
head  or  principle."  Unity,  therefore,  is  not 
oneness  within  itself,  a  series  of  self-distinction 
in  a  free  whole.  No  unity  can  be  divided,  but 
every  unity  can  be  indefinitely  multiplied. 
There  is  no  real  unity  except  a  person,  a  free 
spirit,  and  the  genus  of  that  order  of  individu- 
als is  God.  God  is  the  measure  of  all  person- 
alities. God  is  Himself  an  absolute,  self-determined  and  free  self- 
consciousness;  that  is,  the  measure  of  genus  and  the  head  of  the 
innumerable  number  of  its  representatives.  Unification  is  the  taking 
up  of  many  into  an  already  existing  unity  and  the  pervasion  of  the 
many  by  the  one.  All  unities  are  derived  from  God,  the  absolute 
unity. 

Fourteen  hundred  million  human  beings  represent  a  generic  unity 
of  mankind.  How  can  they  be  unified?  Never  by  any  mere  struggles 
of  their  own,  but  just  in  proportion  as  they  face  their  egoistic  wills  and 
replace  them  with  the  divine  will  they  become  unified.  The  ideal  unity 
of  the  human  race  already  exists  in  the  mind  and  purpose  of  God  and 
in  the  developing  destiny  of  the  human  race;  but,  alas!  it  is  not  con- 
sciously recognized  by  the  component  individuals  who  represent  it, 
and  is  not  manifested  by  them  in  their  own  voluntary  activity.  Why? 
The  reason  why  is  this  cosmic  spirit,  of  which  Professor  Huxley  has 
so  recently  spoken,  the  insurrectionary  spirit  of  the  parts,  the  rebellion 

253 


Source  of  All 
Unities. 


254  THE  WORLD'S  COMGkESS  OP  RELIGIONS. 

of  the  parts  against  the  whole.  This  insurrectionary  spirit  is  a  personi- 
fication, a  collectivity  in  a  person,  an  act  of  sin-guilt.  It  is  evil,  but 
not  guilt.  Guilt  comes  in  with  the  voluntary  rebellion  of  the  individual 
free  spirit.  Liberals  have  rebelled,  but  they  simply  blink  the  whole 
problem  of  evil  and  assert  "there  is  no  evil,  man  is  divine."  Man  is 
not  divine  in  actuality;  he  is  in  potentiality.  Man  is  a  rational  animal. 
He  is  a  divine  animal.  The  animality  is  actual,  until  he  develops  the 
potentiality  by  voluntary  co-operation  with  divine  grace. 

The  first  form  of  partial  unification  of  the  human  race  is  the  aes- 
thetic unification.  The  second  step  is  the  scientific  unification;  the 
third  is  the  essential;  the  fourth  is  the  political  unification  by  the  es- 
tablishment of  an  international  code  for  the  settlement  of  ail  disputes 
by  reason.  The  fifth  will  be  the  commercial  and  social,  the  free  cir- 
culation of  all  the  component  items  of  humanity  through  the  whole 
of  humanity.  Our  commerce,  steamships,  telegraphs  and  telephone. 
The  Several  ^^^  ^^  forth;  the  ever  increasing  travel  is  rapidly  bringing  that  about, 
steps  in  Unifi-  but  the  Commercial  spirit,  as  such,  is  cosmic,  is  selfish.  They  seek  to 
make  money  out  of  others  by  the  principle  of  profit,  getting  more 
than  they  should.  The  next  partial  form  of  unification  is  the  economic. 
The  economic  unification  of  the  human  race  will  be  what?  The  trans- 
fer of  civilization  from  its  pecuniary  basis  to  the  basis  of  labor.  The 
whole  effort  of  the  human  race  must  not  be  to  purchase  goods  and 
sell  them  in  order  to  make  money.  It  must  be  to  produce  goods  and 
distribute  them  on  the  principles  of  justice  for  the  supply  of  human 
wants,  without  any  profit.  The  pursuit  of  money  is  cosmic  and  hos- 
tile. The  money  I  get  nobody  else  can  have,  but  the  spirit  of  co- 
operation is  unifying  and  universal,  because  in  the  spiritual  order  there 
is  no  division;  there  is  nothing  but  wholes.  The  knowledge  I  have  all 
may  have,  without  division.  And  when  we  work  in  co-operation,  in- 
stead of  antagonism,  in  producing  and  distributing  the  goods  of  this 
life,  the  interest  of  all  men  will  be  one,  namely,  to  reduce  cost  to  the 
minimum  and  increase  product  to  the  maximum.  That  will  abolish 
waste  and  make  the  whole  earth  one  in  interest,  while  now  they  are 
bristling  with  hostility. 

There  are  three  in  unity,  if  I  may  so  speak,  unification  of  the  whole 
race,  for  which  seven  is  whole,  the  whole  made  up  of  six  preceding 
distinctions.  Now  the  seventh  is  a  trinity.  Let  us  see  what  are  the 
three.  We  have  the  philosophical  unification  and  the  theological  uni- 
fication, and  the  unity  of  those  is  the  religious  unification.  Let  me 
define.  Philosophy  is  the  science  of  ultimate  ground.  Theology  is 
the  science  of  the  first  principle.  The  unity  of  those  two,  transfused 
through  the  whole  personality  and  applied  as  the  dominant  spirit  of 
life  in  the  regulation  of  conduct  through  all  its  demands,  is  religion. 
That  is  the  pure,  absolute,  universal  religion  in  which  all  can  agree. 

The  first  great  obstacle  to  overcome  is  our  environment — our  so- 
cial environment.  Our  social  environment,  instead  of  being  redeemed, 
instead  of  representing  the  archetype  rnind  of  God,  the  redemptive,  is 
cosmic,  and  it  is  utterly  vain  for  us  to  go  and  preach  Christianity, 


Obstacles  to 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  255 

when  just  as  fast  as  we  utter  these  precepts  they  are  neutralized  by  the 
atmospheric  environments  in  which  they  pass.  The  great  anti-Christ 
of  the  world  is  the  unchristian  character  and  conduct  of  Christendom. 
All  through  Christendom  we  preach  and  profess  one  set  of  precepts 
and  practice  the  opposite.  We  say,  "  Seek  ye  first  the  kingdom  of 
heaven  and  righteousness,  and  all  else  shall  be  added  unto  us."  We 
put  the  kingdom  of  heaven  and  its  righteousness  in  the  background 
and  work  like  so  many  incarnate  devils  for  every  form  of  self-gratifi- 
cation. 

The  great  obstacle  to  the  religious  unification  of  the  human  race 
is  the  irreligious  always  associated  and  often  identified  with  the  relig-  ReiiSi^n.' 
ious.  There  are  three  great  specifications  of  that.  First,  hatred  is  a 
made  religion.  Did  not  the  Brahmans  and  the  Mohammedans  slaugh- 
ter efich  other  in  the  streets  of  Bombay  a  few  days  ago,  hating  each 
other  more  than  they  loved  the  generic  humanity  or  God?  Did  not 
the  Catholics  and  Protestants  struggle  together  furiously  and  come 
near  committing  murder  in  Montreal  and  Toronto  a  few  days  ago? 
AH  over  the  world  the  hatred  of  the  professors  of  religion  for  one  an- 
other is  irreligion  injected  into  the  very  core  of  religion.  That  is 
fatal. 

Rites  and  ceremonies  are  not  religion.  A  man  may  repeat  the 
soundest  creed  verbally  a  hundred  times  a  day  for  twenty  years.  He 
may  cross  himself  three  times  and  bend  his  knee  and  bow  his  head, 
and  still  be  full  of  pride  and  vanity;  or  he  may  omit  those  ceremonies 
and  retreat  to  himself  into  his  closet  and  shut  the  door,  and  in  strug- 
gle with  God  efface  his  egoism  and  receive  the  divine  spirit.  That  is 
religion-,  and  so  on  through  other  manifestations.  We  must  arrive  at 
pure,  rational,  universal  interpretations  of  all  the  dogmas  of  theology. 
We  must  interpret  every  dogma  in  such  a  way  that  it  will  agree  with 
all  other  dogmas  in  a  free,  circulation  of  the  distinctions  through  the 
unity.  Then  the  human  race  can  be  united  on  that.  They  never  can 
on  the  other.  We  must  put  the  preponderating  emphasis,  without 
any  division,  on  the  ethical  aspects  of  religion  instead  of  on  the  spec- 
ulative. Formerly,  it  was  just  the  other  way.  We  are  rapidly  coming 
to  that.  The  liberalists  began  their  protests  against  the  Catholic  and 
evangelical  theology  by  supporting  the  ethical,  emphasizing  charac- 
ter and  conduct.  But  all  the  churches  now  recognize  that  a  man  must 
have  a  good  character,  that  he  must  behave  himself  properly,  morally. 
There  is  not  one  that  doubts  or  questions  it.  These  have  become 
commonplaces,  and  yet  the  liberals  stay  right  there  and  don't  move  a 
step. 

Liberalism  thus  far  has  been  ethical  and  shallow.  Evangelicanism 
has  been  dogmatic,  tyrannical  and  cruel,  to  some  extent  irrational,  but 
it  has  always  been  profound.  It  has  battled  with  the  real  problems 
which  the  liberalists  have  simply  blinked  at,  and  settled  these  prob- 
lems in  universal  agreement.  For  example,  the  doctrine  of  the  fall  of 
Adam.  There  was  a  real  problem.  The  world  is  full  of  evil;  God  is 
perfect;  he  could  not  create  imperfections.     How  happened  it?    Why, 


256  TME  WORLD'S  COMGkES^  OF  kEUGlOm, 

man  was  created  all  right,  but  he  fell.  It  was  an  amazingly  original, 
subtle  and  profound  stroke  to  settle  a  real  problem.  The  liberals  came 
up  and,  saying  it  was  not  the  true  solution,  they  blinked  at  the  prob- 
lem and  denied  that  it  existed.  Now  the  real  solution  seems  to  me  is 
not  that  the  evils  in  the  universe  have  come  from  a  fall. 

The  fall  of  an  archdemoniac  spirit  in  heaven  does  not  settle  the 
problem;  it  only  moves  it  back  one  step.  How  did  he  fall?  Why  did 
he  fall?  There  can  be  no  fall  in  the  archetypal  of  God.  Creatures 
were  created  in  freedom  to  choose  between  good  and  evil  in  order  that 
through  their  freedom  and  the  discipline  of  struggle  with  evil  they 
might  become  the  perfected  and  redeemed  images  of  God.  That  set- 
tles the  problem  and  we  can  all  agree  on  that.  Of  course  you  want 
an  hour  to  expound  it.  This  hint  may  seem  absurd,  but  there  is  more 
in  it.  Finally,  I  want  to  say  we  must  change  the  emphasis,  from  the 
Redemption  world  of  death  to  this  world.  Redemption  must  not  be  postponed  to' 
'i*^?p„%K^'  the  future.  It  must  be  realized  on  the  earth.  I  don't  think  it  is 
heresy  to  say  that  we  must  not  confine  the  idea  of  Christ  to  the  mere 
historic  individual,  Jesus  of  Nazareth;  but  we  must  consider  that  Christ 
is  not  merely  the  individual.  He  is  the  completed  genus  incarnate. 
He  is  the  absolute  generic  unity  of  the  human  race  in  manifestation. 
Therefore,  he  is  not  the  follower  of  other  men,  but  their  divine  exem- 
plar. We  must  not  limit  our  worship  of  Christ  to  the  mere  historic 
person,  but  must  see  in  the  individual  person  the  perfected  genus  of 
the  divine  humanity  which  is  God  Himself,  and  realize  that  that  is  to 
be  multiplied.  It  cannot  be  divided,  but  it  may  be  multiplied  commen- 
surately  with  the  dimensions  of  the  whole  human  race. 


Must  Be 
ized  on  Earth. 


Xhe    Need   of   a    \Yider    Qonception 
of    f^evelation,   or    Lessons   from   the 
Sacred  B^oks  of  the  \Yorld. 

Paper  by  PROF.  J.  ESTLIN  CARPENTER,  of  Oxford. 


HE  congress  which  I  have  the  honor  to  address 
in  this  paper  is  a  unique  assemblage.  It  could 
not  have  met  before  the  nineteenth  century, 
and  no  country  in  the  world  possesses  the 
needful  boldness  of  conception  and  organiz- 
ing energy  save  the  United  States  of  America- 
History  does  indeed  record  other  endeavors 
to  bring  the  religions  of  the  world  into  line. 
The  Christian  fathers  of  the  fourth  century 
credited  Demetrius  Phalereus,  the  large- 
minded  librarian  of  Ptolemy  Philadelphus, 
about  250  B.  C,  with  the  attempt  to  procure 
the  sacred  books,  not  only  of  the  Jews,  but 
also  of  the  Ethiopians,  Indians,  Persians, 
Elamites,  Babylonians,  Assyrians,  Chaldeans, 
Romans,  Phoenicians,  Syrians  and  Greeks.  The  great  Emperor  Akbar 
(the  contemporary  of  Queen  Elizabeth)  invited  to  his  court  Jews, 
Christians,  Mohammedans,  Brahmans  and  Zoroastrians.  He  listened 
to  their  discussions,  he  weighed  their  arguments,  until  (says  one  of 
the  native  historians)  there  grew  gradually  as  the  outline  on  a  stone 
the  conviction  in  his  heart  that  there  were  sensible  men  in  all  relig- 
ions. Different  indeed  is  this  from  the  court  condemnation  by  the 
English  lexicographer,  Samuel  Johnson,  who  said  a  hundred  years 
ago:  "There  are  two  objects  of  curiosity — the  Christian  world  and  the 
Mohammedan  world;  all  the  rest  may  be  considered  barbarous."  This 
congress  meets,  I  trust,  in  the  spirit  of  that  wise  old  man  who  wrote: 
"One  is  born  a  Pagan,  another  a  Jew,  a  third  a  Mussulman.  The  true 
philosopher  sees  in  each  a  fellow  seeking  after  God."  With  this  con- 
viction of  the  sympathy  of  religions,  I  offer  some  remarks  founded  on 
the  study  of  the  world's  sacred  books. 
n  257 


Keligi 


pathy 

ans. 


258 


THE   WORLDS  CONGRESS  OF  RELIGIONS, 


A  Nation 
without  Scrip- 
tureK. 


I  will  not  stop  to  define  a  sacred  book,  or  distinguish  it  from 
those  which,  like  the  ''Imitatio  Christi,"  the  "Theologia  Germanica," 
or  "Pilgrim's  Progress,"  have  deeply  influenced  Christian  thought  or 
feeling.  It  is  enough  to  observe  that  the  significance  of  great  collec- 
tions of  religious  literature  cannot  be  overestimated.  As  soon  as  a 
faith  produces  a  scripture,  /.  e.,  a  book  invested  with  legal  or  other 
authority,  no  matter  on  how  lowly  a  scale,  it  at  once  acquires  an  ele- 
ment of  permanence.  Such  permanence  has  both  advantages  and  dan- 
gers. First  of  all,  it  provides  the  great  sustenance  for  religious  affec- 
tion; it  protects  a  young  and  growing  religion  from  too  rapid  change 
through  contact  with  foreign  influences;  it  settles  a  base  for  future  in- 
ternal development;  it  secures  a  certain  stability;  it  fixes  a  standard 
of  belief,  consolidates  the  moral  type. 

It  has  been  sometimes  argued  that  if  the  Gospels  had  never  been 
written,  the  Christian  church  which  existed  for  a  generation  ere  they 
were  composed,  would  still  have  transmitted  its  orders  and  administered 
its  sacraments,  and  lived  on  by  its  great  tradition.  But  where  would 
have  been  the  image  of  Jesus  enshrined  in  these  brief  records?  How 
could  it  have  sunk  into  the  heart  of  nations  and  served  as  the  impulse 
and  the  goal  of  endeavor,  unexhausted  in  Christendom  after  eighteen 
centuries?  The  diversity  of  the  religions  of  Greece,  their  tendency  to 
pass  into  one  another,  the  ease  with  which  new  cults  obtained  a  foot- 
ing in  Rome,  the  decline  of  any  vital  faith  during  the  last  days  of  the 
republic,  supply  abundant  illustrations  of  the  religious  weakness  of  a 
nation  without  scriptures.  On  the  other  hand,  the  dangers  are  obvious. 
The  letter  takes  the  place  of  the  spirit,  the  transitory  is  confused  with 
the  permanent,  the  occasional  is  made  universal,  the  local  and  tem- 
poral is  erected  into  the  everlasting  and  absolute. 

The  sacred  book  is  indispensable  for  the  missionary  religion. 
Even  Judaism,  imperfect  as  was  its  development  in  this  direction,  dis- 
covered this  as  the  Greek  version  of  the  seventy  made  its  way  along 
the  Mediterranean.  Take  the  Koran  from  Islam,  and  where  would 
have  been  its  conquering  power?  Read  the  records  of  the  heroic 
Hoi  Book  labors  of  the  Buddhist  missionaries  and  of  the  devoted  toil  of 
BroadestEie-  the  Chinese  pilgrims  to  India  in  search  of  copies  of  the  holy  books; 
Reve-  yQy  j^^y  i^g  ^^  ^  jQgg  ^Q  understand  the  enthusiasm  with  which  they 
gave  their  lives  to  the  reproduction  of  the  teachings  of  the  Great  Mas- 
ter; you  will  see  how  clear  and  immediate  was  the  perception  that  the 
diffusionof  thenewreligiondependedonthetranslationof  its  scriptures. 
And  now,  one  after  another,  our  age  has  witnessed  the  resurrection 
of  ancient  literatures.  Philology  has  put  the  key  of  language  into  our 
hands.  Shrine  after  shrine  in  the  world's  great  temple  has  been 
entered;  the  songs  of  praise,  the  commands  of  law,  the  litanies  of  peni- 
tence, have  been  fetched  from  the  tombs  of  the  Nile  or  the  mounds 
of  Mesopotamia,  or  the  sanctuaries  of  the  Ganges.  The  Bible  of  hu- 
manity has  been  recorded.  What  will  it  teach  us?  I  desire  to  suggest 
to  this  congress  that  it  brings  home  the  need  of  a  conception  of  revel- 
ation unconfined  to  any  particular  religion,  but  capable  of  application 


meat  ot 
lation. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  259 

in  diverse  modes  to  all.  Suffer  me  to  illustrate  this  very  briefly  under 
three  heads:  First,  ideas  of  ethics;  second,  ideas  of  inspiration;  third, 
ideas  of  incarnation. 

The  sacred  books  of  the  world  are  necessarily  varied  in  character 
and  contents.  Yet  no  group  of  scriptures  fails  to  recognize,  in  the 
long  run,  the  supreme  importance  of  conduct.  Here  is  that  which,  in 
the  control  of  action,  speech  and  thought,  is  of  the  highest  signifi- 
cance for  life.  This  consciousness  sometimes  lights  up  even  the  most 
arid  wastes  of  sacrificial  detail. 

All  nations  do  not  pass  through  the  same  stages  of  moral  evolu- 
tion within  the  same  periods,  or  mark  them  by  the  same  crises.  The  TheDevpiop- 
development  of  one  is  slower,  of  another  more  swift.  One  people  evolution, 
seems  to  remain  stationary  for  millenniums,  another  advances  with  each 
century  But  in  so  far  as  they  have  both  consciously  reached  the  same 
moral  relations  and  attained  the  same  insight,  the  ethical  truth  which 
they  have  gained  has  the  same  validity.  Enter  an  Egyptian  tomb  of 
the  century  of  Moses'  birth  and  you  will  find  that  the  soul,  as  it  came 
before  the  judges  in  the  other  world,  was  summoned  to  declare  its  in- 
nocence in  such  words  as  these:  *T  am  not  a  doer  of  what  is  wrong,  I 
am  not  a  robber,  I  am  not  a  murderer,  I  am  not  a  liar,  I  am  not  un- 
chaste, I  am  not  the  causer  of  others'  tears."  Is  the  standard  of  duty 
here  implied  less  noble  than  that  of  the  decalogue?  Are  we  to  depress 
the  one  as  human  and  exalt  the  other  as  divine?  More  than  five  hun- 
dred years  before  Christ  the  Chinese  sage,  Lao  Tsze,  bade  his  disciples, 
"Recompense  injury  with  kindness,"  and  at  the  same  great  era,  faithful 
in  noble  utterance,  Gautama,  the  Buddha,  said,  "Let  man  overcome 
anger  by  liberality  and  the  liar  by  truth."  Is  this  less  a  revelation  of 
a  higher  ideal  than  the  injunction  of  Jesus,  "Resist  not  evil,  but  who- 
soever smiteth  thee  on  thy  right  cheek  turn  to  him  the  other  also?" 
The  fact  surely  is  that  we  cannot  draw  any  partition  line  through  the 
phenomena  of  the  moral  life  and  affirm  that  on  one  side  lie  the  gen- 
eralizations of  earthly  reasons  and  on  the  other  the  declarations  of 
heavenly  truth.  The  utterances  in  which  the  heart  of  man  has  em- 
bodied its  glimpses  of  the  higher  vision  are  not  all  of  equal  merit,  but 
they  must  be  explained  in  the  same  way.  The  moralists  of  the  flowery 
land,  even  before  Confucius,  were  not  slow  to  perceive  this,  though 
they  could  not  apply  it  over  so  wide  a  range  as  that  now  open  to  us. 
Heaven  in  giving  birth  to  the  multitudes  of  the  people  to  every  faculty 
and  relationship  affixed  its  law.   The  people  possess  this  normal  virtue. 

In  the  ancient  records  gathered  up  in  the  Shu  King,  the  Duke  of 
Chow  related  how  Hea  would  not  follow  the  leading  of  Shang  Ti, 
supreme  ruler  of  God.  "In  the  daily  business  of  life  and  the  most 
common  actions,"  wrote  the  commentator,  "we  feel,  as  it  were,  an 
influence  exerted  on  the  intelligence,  the  emotions  and  the  heart. 
Even  the  most  stupid  are  not  without  their  gleams  of  light."  This  is 
the  leading  idea  of  Ti,  and  there  is  no  place  where  it  is  not  felt. 
Modern  ethical  theory,  in  the  forms  which  it  has  assumed  at  the  hands 
of  Butler,  Kant  and  Martineau,  recognizes  this  element.     Its  relation 


260  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

to  the  whole  philosophy  of  religion  will  no  doubt  be  discussed  by- 
other  speakers  at  this  congress. 

Suffer  me  in  brief  to  state  my  conviction  that  the  authority  of  con- 
science only  receives  its  full  explanation  when  it  is  admitted  that  that 
difference  which  we  designate  in  forms  of  "higher"  and  ''lower"  is  not 
of  our  own  making.  It  issues  forth  from  our  own  nature  because  it 
has  been  first  implanted  within  it.  It  is  a  speech  to  our  souls  of  a 
loftier  voice,  growing  clearer  and  more  articulate  as  thought  grows 
wider  and  feeling  more  pure.  It  is,  in  fact,  the  witness  of  God  within 
us;  it  is  the  self-manifestation  of  His  righteousness,  so  that  in  the  com- 
mon terms  of  universal  moral  experience  lies  the  first  and  broadest  ele- 
ment of  Revelation.  But  may  we  not  apply  the  same  tests,  the  worth  of 
belief,  the  genuineness  of  feeling,  to  more  special  cases?  If  the  divine 
life  shows  itself  forth  in  the  development  of  conscience,  may  it  not  be 
traced  also  in  the  slow  rise  of  a  nation's  thought  of  God,  or  in  the 
swifter  response  of  nobler  minds  to  the  appeal  of  heaven?  The  fact 
is,  that  man  is  so  conscious  of  his  weakness  that  in  his  earlier  days  all 
higher  knowledge,  the  gifts  of  language  and  letters,  the  discovery  of 
the  crafts,  the  inventions  of  civilization,  poetry  and  song,  art,  law,  phi- 
losophy, bear  about  them  the  stamp  of  the  superhuman.  "From  thee," 
sang  Pindar  (nearest  of  Greeks  to  Hebrew  prophecy),  "cometh  all  high 
excellence  to  mortals."  Such  love  is,  in  fact,  the  teaching  of  the 
unseen,  the  manifestation  of  the  infinite  in  our  mortal  ken.  If  this 
conception  of  providential  guidance  be  true  in  the  broad  sphere  of 
human  intelligence,  does  it  cease  to  be  true  in  the  realm  of  religious 
thought?  Read  one  of  the  Egyptian  hymns  laid  in  the  believer's  cof- 
fin ere  Moses  was  born: 

"  Praise  to  Amen-Ra,  the  good  God  beloved,  the  ancient  of  heavens, 
the  oldest  of  the  earth.  Lord  of  Eternity,  Maker  Everlasting.  He  is 
the  Causer  of  pleasure  and  light.  Maker  of  grass  for  the  cattle  and  of 
fruitful  trees  for  man,  causing  the  fish  to  live  in  the  river  and  the  birds 
to  fill  the  air,  lying  awake  when  all  men  sleep  to  seek  out  the  good  of 
Hisx:reatures.  We  worshipThy  spirit  who  alone  hast  made  us;  we,  whom 
Thou  has  made,  thank  Thee  that  Thou  hast  given  us  birth ;  we  give  Thee 
praises  for  Thy  mercy  to  us." 

Is  this  less  inspired  than  a  Hebrew  psalm?  Study  that  antique 
record  of  all  the  Zarathustra  in  the  Gathas,  which  all  scholars  receive 
as  the  oldest  part  of  the  Zend  Avesta.  Does  it  not  rest  on  a  religious 
experience  similar  in  kind  to  that  of  Isaiah? 

Theologies  may  be  many,  but  religion  is  but  one.  It  was  after  this 
that  the  Vedic  seers  were  groping  when  they  looked  at  the  varied  wor- 
ship around  them  and  cried:  "They  call  Him  India,  Mitra,  Varuna, 
Man^^buf  ife^  Agni;  sages  name  variously  Him  who  is  but  one;"  or  again,  "the  sages 
ligionOne.  '  in  their  hymns  give  many  forms  to  Him  who  is  but  one."  It  was  this 
essential  fact  with  which  the  early  Christians  were  confronted  as  they 
saw  that  the  Greek  poets  and  philosophers  had  reached  truths  about 
the  being  of  God  not  at  all  unlike  those  of  Moses  and  the  prophets. 
Their  solution  was  worthy  ot  the  freedom  and  universality  of  the  spirit  of 


THE   WORLD'S  CONGRESS  OE  RELIGIONS.  261 

Jesus.  They  were  for  recognizing  and  welcoming  truth  wherever  they 
found  it,  and  they  referred  it  without  hesitation  to  the  ultimate  source 
of  wisdom  and  knowledge,  the  Logos,  at  once  the  minor  thought  and 
the  uttered  word  of  God.  The  martyr  Justin  affirmed  that  the  Logos 
had  worked  through  Socrates,  as  it  had  been  present  in  Jesus ;  nay,  with 
a  wider  outlook  he  spoke  of  the  seed  of  the  Logos  implanted  in  every 
race  of  man.  In  virtue  of  this  fellowship,  therefore,  all  truth  was  rev- 
elation and  akin  to  Christ  Himself.  "Whatsoever  things  were  said 
among  all  men  are  the  property  of  us  Christians."  The  Alexandrian 
teachers  shared  the  same  conception.  The  divine  intelligence  per- 
vaded human  life  and  history  and  showed  itself  in  all  that  was  best  in 
beauty,  goodness,  truth.  The  way  of  truth  was  like  amighty  river  ever 
flowing,  and  as  it  passed  it  was  ever  receiving  fresh  streams  on  this  side 
and  that.  Nay,  so  clear  in  Clement's  view  was  the  work  of  Greek  phi- 
losophy that  he  not  only  regarded  it  like  Law  and  Gospel  as  a  gift  of 
God,  it  was  an  actual  covenant  as  much  as  that  of  Sinai,  possessed  of 
its  own  justifying  power,  or  following  the  great  generalization  of  St. 
Paul.  The  law  was  a  tutor  to  bring  the  Jews  to  Christ.  Clement  added 
that  philosophy  wrought  the  same  heaven-appointed  service  for  the 
Greeks.  May  we  not  use  the  same  great  conception  over  other  fields 
of  the  history  of  religion?  *Tn  all  ages,"  affirmed  the  author  of  the* 
wisdom  of  Solomon,  *'wisdom  entering  into  holy  souls  maketh  them 
friends  of  God  and  prophets."  So  we  may  claim  in  its  widest  applica- 
tion the  saying  of  Mohammed:  "Every  nation  has  a  creator  of  the 
heavens — to  which  they  turn  in  prayer — it  is  God  who  turneth  them 
toward  it.  Hasten,  then,  emulously  after  good  wheresoever  ye  be. 
God  will  one  day  bring  you  all  together." 

We  shall  no  longer,  then,  speak  like  a  distinguished  Oxford  pro- 
fessor of  the  three  chief  false  religions — Brahmanism,  Buddhism, 
Islam.  In  so  far  as  the  soul  discerns  God,  the  reverence,  adoration,  AdoraSm,' 
trust,  which  constitute  the  moral  and  spiritual  elements  of  its  faith,  Trust, 
are  in  fact  identical  through  every  variety  of  creed.  They  may  be 
more  or  less  clearly  articulate,  less  or  more  crude  and  confused,  or 
pure  and  elevated,  but  they  are  in  substance  the  same. 

"In  the  adoration  and  benedictions  of  righteous  men,"  said  the 
poet  of  the  Masnavi-i-Manavi,  ""the  praises  are  mingled  into  one 
stream;  all  the  vessels  are  emptied  into  one  ewer;  because  He  that  is 
praised  is  in  fact  only  one.  In  this  respect  all  religions  are  only  one 
religion.  Can  the  same  thought  be  carried  one  step  farther?  If  in- 
spiration be  a  world-wide  process  unconfined  by  specific  limits  of  one 
people,  or  one  book,  may  the  same  be  said  of  the  idea  of  incarnation? 
The  conception  of  incarnation  has  many  forms,  and  in  different  theol- 
ogies serves  various  ends.  But  they  all  possess  one  feature  in  common. 
Among  the  functions  of  the  manifestation  of  the  divine  man  is  instruc- 
tion; his  life  is  in  some  sense  or  other  a  mode  of  revelation.  Study  the 
various  legends  belonging  to  Central  America,  of  which  the  beautiful 
story  of  the  Mexican  Quetzalcoatl  may  be  taken  as  a  type — the  virgin 
born  who  inaugurates  a  reign  of  peace,  who  establishes  arts,  institutes 


262 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Goal   of 

Christian 
Uever. 


the 


Fountain    of 
aU  Lofty 
Thought. 


beneficent  laws,  abolishes  all  human  and  animal  sacrifices  and  sup- 
presses war — they  all  revolve  around  the  idea  of  disclosing  among 
men  ahigher  life  of  wisdom  and  righteousness  and  love,  which  is  in  truth 
an  unveiling  of  heaven.  Or,  consider  a  much  more  highly  developed 
type,  that  of  the  Buddhas  in  theistic  Buddhism,  as  the  manifestation 
of  the  self-existent,  everlasting  God.  Not  once  only  did  He  leave  His 
heavenly  home  to  become  incarnate  in  His  mother's  womb. 

**  Repeatedly  am  I  born  in  the  land  of  the  living.  And  what  reason 
should  I  have  to  manifest  myself?  When  men  have  become  unwise, 
unbelieving,  ignorant,  careless,  then  I,  who  know  the  course  of  the 
world,  declare,  *I  am  so-and-so,'  and  consider  how  I  can  incline  them  to 
enlightenment,  how  they  can  become  partakers  of  the  Buddha  nature." 

To  become  partakers  of  the  divine  nature  is  the  goal  also  of  the 
Christian  believer.  But  may  it  not  be  stated  as  already  implicitly  a 
present  fact?  When  St.  Paul  quoted  the  words  of  Aratus  on  Mars 
Hill,  "  For  we  also  are  His  offspring,"  did  he  not  recognize  the  sonship 
of  man  to  God  as  a  universal  truth?  Was  not  this  the  meaning  of 
Jesus  when  He  bade  His  followers  pray,  "Our  Father  who  art  in 
heaven?"  Once  more  Greek  wisdom  may  supply  us  with  a  form  for 
our  thought.  The  Logos  of  God  which  became  flesh  and  dwelt  in  Christ, 
wrought,  so  Justin  tells  us,  in  Socrates  as  well.  Was  its  purpose  or 
effect  limited  to  those  two?  Is  there  not  a  sense  in  which  it  appears 
in  all  men?  If  there  is  a  true  light  which  lighteneth  every  man  that 
Cometh  into  the  world,  will  not  every  man,  as  he  lives  by  the  light, 
himself  also  show  forth  God?  The  Word  of  God  is  not  of  single  ap- 
plication. It  is  boundless,  unlimited.  For  each  man  as  he  enters  into 
being,  there  is  an  idea  in  the  divine  mind — may  we  not  say  in  our  poor 
human  fashion? — of  what  God  means  him  to  be;  that  dwells  in  every 
soul,  and  realizing  itself,  not  in  conduct  only,  but  in  each  several  high- 
est forms  of  human  endeavor.  It  is  the  fountain  of  all  lofty  thought, 
it  utters  itself  through  the  creations  of  beauty  in  poetry  and  art,  it 
prompts  the  investigation  of  science,  it  guides  the  inquiries  of  phi- 
losophy. There  are  so  many  kinds  of  voices  in  the  world,  and  no  kind 
is  without  signification.  So  many  voices!  So  many  words!  Each  soul 
a  fresh  word  with  a  new  destiny  conceived  for  it  by  God,  to  be  some- 
thing which  none  that  has  preceded  has  ever  been  before;  to  show 
forth  some  purpose  of  the  divine  Being  just  then  and  there  which  none 
else  could  make  known. 

Thus  conceiv.ed,  the  history  of  religion  gathers  up  into  itself  the 
history  of  human  thought  and  life.  It  becomes  the  story  of  God's 
continual  revelation  to  our  race.  However  much  we  may  mar  or  frus- 
trate it,  in  this  revelation  each  one  of  us  may  have  part.  Its  forms 
may  change  from  age  to  age;  its  institutions  may  rise  and  fall;  its 
rights  and  usages  may  grow  and  decline.  These  are  the  temporary, 
the  local,  the  accidental;  they  are  not  the  essence  which  abides.  To 
realize  the  sympathy  of  religions  is  the  first  step  toward  grasping  this 
great  thought.  May  this  congress,  with  its  noble  representation  of  so 
many  faiths,  hasten  the  day  of  mutual  understanding  when  God,  by 
whatever  name  we  hallow  Him,  shall  be  all  in  all. 


African  Mission  Children  of  the  Upper  Congo, 

By  permission  of  Mr.  Wm.  S.  Cherry. 


The  Sy^^P^^hy  of  Religions. 

Address  by  COL.  T.  W.  HIGGINSON,  of  Cambridge. 


AM  sorry  to  see  that  our  chairman  keeps  up  a 
practice,  in  the  introduction  of  many  gentle- 
men  with  long  names  from  many  other  coun- 
tries, of  heapinginjudicious  epithets  upon  them 
with  a  result  that  could  silence  anybody  but  an 
American.  [Laughter.]  It  is  interesting  to 
think,  as  a  result  of  his  great  labors  and  your 
sympathy,  that  all  over  this  land  probably 
hundreds  of  pulpits  were  making  this  parlia- 
ment of  religions  their  topic  for  discussion  yes- 
terday. All  over  this  land  there  were  discus- 
sions varying  in  a  range  only  to  be  equaled  by 
the  range  of  the  parliament  itself.  Some  of 
those  discussions  had  a  breadth  and  grasp,  no 
doubt,  worthy  of  their  subject;  others  among  those 
I  *  discussions  had  a  concentrated  narrowness  and 
pettiness  which  could  only  be  illustrated  by  what  a  Washington  lady 
said  about  the  English  statesman,  Mr.  Chamberlain,  after  his  residence 
there.  "He  is  a  nice  man,"  she  said,  "but  he  doesn't  know  how  to 
dance.  He  takes  steps  so  small  that  you'd  think  he  had  practiced  on 
a  postage  stamp."  [Laughter.]  Amid  all  that  range  of  discussion, 
how  few  there  probably  were  who  recognized  that  this  is,  after  all,  not 
the  first  American  parliament  of  religions,  but  that  the  first  parliament 
was  coincident  with  the  very  foundation  of  this  government  and  was 
accepted  in  illustration  of  its  workings. 
Founded  on  When  in  1788  the  constitution  of  the  United  States  was  adopted 

eratSn!^^  °"  and  a  commemorative  procession  of  5,000  people  took  place  in  Phila- 
delphia, then  the  seat  of  government,  a  place  in  the  triumphal  march 
was  assigned  to  the  clergy,  and  the  Jewish  rabbi  of  the  city  walked 
between  two  Christian  ministers,  to  show  that  the  new  republic  was 
founded  on  religious  toleration  It  seems  strange  that  no  historical 
painter,  up  to  this  time,  has  selected  for  his  theme  that  fine  incident. 
It  should  have  been  perpetuated  in  art,  like  the  landing  of  the  Pilgrims 
or  Washington  crossing  the  Delaware.  And  side  by  side  with  it  might 
well  be  painted  the  twin  event  which  occurred  nearly  a  hundred  years 

264 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  265 

later,  in  a  Mohammedan  country,  when  in  1875  Ismael  Pasha,  then 
khedive  of  Egypt,  celebrating  by  a  procession  of  two  hundred  thous- 
and people  the  obsequies  of  his  beloved  and  only  daughter,  placed  the 
Mohammedan  priests  and  Christian  missionaries  together  in  the  pro- 
cession, on  the  avowed  ground  that  they  served  the  same  God,  and 
that  he  desired  for  his  daughter's  soul  the  prayers  of  all. 

During  the  interval  between  these  two  great  symbolic  acts,  the 
world  of  thought  was  revolutionized  by  modern  science,  and  the  very 
fact  of  religion,  the  very  existence  of  a  divine  power,  was  for  a  time  Modem 
questioned.  Science  rose,  like  the  caged  Afreet  in  the  Arabian  story^  Science, 
and  filled  the  sky.  Then  more  powerful  than  the  Afreet,  it  accepted 
its  own  limitations  and  achieved  its  greatest  triumph  in  voluntarily 
reducing  its  claims.  Supposed  by  many  to  have  dethroned  religion 
forever,  it  now  offers  to  dethrone  itself  and  to  yield  place  to  imagina- 
tive aspiration,  a  world  outside  of  science,  as  its  superior.  This  was 
done  most  conclusively  when  Professor  Tyndall,  at  the  close  of  his 
Belfast  address,  uttered  that  fine  statement,  by  which  he  will  perhaps 
be  longest  remembered,  that  religion  belongs  not  to  the  knowing  pow- 
ers of  man,  but  to  his  creative  powers.  It  was  an  epoch-making  sen- 
tence. 

If  knowing  is  to  be  the  only  religious  standard,  there  is  no  middle  * 
ground  between  the  spiritual  despair  of  the  mere  agnostic  and  the 
utter  merging  of  one's  individual  reason  in  some  great  organized  church 
— the  Roman  Catholic,  the  Greek  Catholic,  the  Mohammedan,  the 
Buddhist.  But  if  human  aspiration,  or  in  other  words,  man's  creative 
imagination,  is  to  be  the  standard,  the  humblest  individual  thinker  may 
retain  the  essence  of  religion  and  may,  moreover,  have  not  only  one 
of  these  vast  faiths  but  all  of  them  at  his  side.  Each  of  them  alone  is 
partial,  limited,  unsatisfying. 

Among  all  these  vast  structures  of  spiritual  organization  there  is 
sympathy.  It  lies  not  in  what  they  know,  for  they  are  alike,  in  a 
scientific  sense,  in  knowing  nothing.  Their  point  of  sympathy  lies  in 
what  they  have  sublimely  created  through  longing  imagination.  In 
all  these  faiths  is  the  same  alloy  of  human  superstition,  the  same 
fables  of  miracle  and  prophecy,  the  same  signs  and  wonders,  the  same 
perpetual  births  and  resurrections.  In  point  of  knowledge  all  are  help- 
less; in  point  of  credulity,  all  puerile;  in  point  of  aspiration,  all  sub- 
lime. All  seek  after  God,  if  haply  they  might  find  Him.  All,  more- 
over, look  around  for  some  human  life,  more  exalted  than  the  rest, 
which  may  be  taken  as  God's  highest  reflection.  Terror  leads  them  to 
imagine  demons,  hungry  to  destroy,  but  hope  creates  for  them  redeem- 
ers mighty  to  save.  Buddha,  the  prince,  steps  from  his  station;  Jesus, 
the  carpenter's  Son,  from  His,  and  both  give  their  lives  for  the  service 
of  man.  That  the  good  thus  prevails  above  the  evil  is  what  makes 
religion — even  the  conventional  and  established  religion — a  step  for- 
ward, not  backward,  in  the  history  of  man. 

Every  great  medieval  structure  in  Christian  Europe  recalls  in  its 
architecture  the  extremes  of  hope  and  fear.     Above  the  main  doors  of 
18 


266  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  cathedral  of  Notre  Dame,  in  Paris,  strange  figures,  imprisoned  by 
one  arm  in  the  stone,  strive  with  agonized  faces  to  get  out;  devils  sit 
upon  wicked  kings  and  priests;  after  the  last  judgment  demons,  like 
Uooe and  Fear  ^^^onkeys,  hurry  the  troop  of  the  condemned,  still  including  kings  and 
priests,  away.  Yet  nature  triumphed  over  all  these  terrors,  and  I 
remember  that  between  the  hoins  of  one  of  the  chief  devils,  while  I 
observed  it,  a  swallow  had  built  its  nest  and  twittered  securely.  And 
not  only  did  humbler  nature  thus  triumph  beneath  the  free  air,  but 
within  the  church  the  beautiful  face  of  Jesus  showed  the  victory  of 
man  over  his  fears. 

In  the  same  way  a  recent  English  traveler  in  Thibet,  after  describ- 
ing an  idol  room  filled  with  pictures  of  battles  between  hideous  fiends 
and  equally  hideous  gods,  many-headed  and  many-armed,  says: 

"But  among  all  these  repulsive  faces  of  degraded  type,  distorted  with 
evil  passions,  we  saw  in  striking  contrast  here  and  there  an  image  of 
the  contemplative  Buddha,  with  beautiful,  calm  features,  pure  and 
pitiful,  such  as  they  have  been  handed  down  by  painting  and  sculpture 
for  two  thousand  years,  and  which  the  Lamas  (priests),  with  all  their 
perverted  imagination,  have  never  ventured  to  change  when  designing 
an  idol  of  the  Great  Incarnation." 

The  need  of  this  high  exercise  of  the  imagination  is  shown  even 
thflmag^ina^  ^Y  ^^^  regrets  of  those  who,  in  their  devotion  to  pure  science,  are  least 
tion.  willing  to  share  it.     The  penalties  of  a  total  alienation  from  the  relig- 

ious life  of  the  world  are  perhaps  severer  than  even  those  of  super- 
stition. 

I  know  a  woman  who,  passing  in  early  childhood  from  the  gentle- 
ness of  a  Roman  Catholic  convent  to  a  severely  evangelical  boarding- 
school,  recalls  distinctly  how  she  used  in  her  own  room  to  light 
matches  and  smell  of  the  sulphur,  in  order  to  get  used  to  what  she 
supposed  to  be  her  doom.  Time  and  the  grace  of  God,  as  she 
thought,  saved  her  from  such  terrors  at  last;  but  what  chance  of 
removal  has  the  gloom  of  the  sincere  agnostic  of  the  Clifford  or 
Amberley  type,  who  looks  out  upon  a  universe  impoverished  by  the 
death  of  Deity? 

The  pure  and  high-minded  Clifford  said:  "We  have  seen  the 
spring  sun  shine  out  of  an  empty  heaven  upon  a  soulless  earth,  and  we 
have  felt  with  utter  loneliness  that  the  Great  Companion  was  dead." 
"In  giving  it  up"  (the  belief  in  God  and  immortality),  wrote  Viscount 
Amberley,  whom  I  knew  in  his  generous  and  enthusiastic  youth,  with 
that  equally  high-minded  and  more  gifted  wife,  both  so  soon  to  be  re- 
moved by  death,  **We  are  resigning  a  balm  for  the  wounded  spirit,  for 
which  it  would  be  hard  to  find  an  equivalent  in  all  the  repertories  of 
science  and  in  all  the  treasures  of  philosophy." 

It  is  in  escaping  this  dire  tragedy — in  believing  that  what  we 
cease  to  hold  by  knowledge  we  can  at  least  retain  by  aspiration — that 
the  sympathy  of  religions  comes  in  to  help  us.  That  sympathy  unites 
the  kindred  aspirations  of  the  human  race.  No  man  knows  God;  all 
strive  with  their  highest  powers  to  create   Him  by  aspiration;  and  we 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  267 

aeed,  in  this  vast  effort,  not  the  support  of  some  single  sect  alone,  like 
Roman  Catholics  or  Buddhists,  but  the  strength  and  sympathy  of  the 
human  race.  What  brings  us  here  today?  What  unites  us?  but  that  we 
are  altogether  seeking  after  God,  if  haply  we  may  find  Him. 

We  shall  find  Him,  if  we  find  Him  at  all,  individually;  by  opening 
each  for  himself  the  barrier  between  the  created  and  the  Creator,  If 
supernatural  infallibility  is  gone  forever,  there  remain  what  Stuart  Mill 
called  with  grander  baptism, supernatural  hopes.  It  is  the  essence  of  ,  ,.  . 
a  hope  that  it  cannot  be  formulated  or  organized  or  made  subject  or  Hope!^^  ^ 
conditional,  on  the  hope  of  another  All  the  vast  mechanism  of  any 
scheme  of  salvation  or  religious  hierarchy  becomes  powerless  and 
insignificant  beside  the  hope  in  a  single  human  soul.  Losing  the  sup- 
port of  any  organized  human  faith  we  become  possessed  of  that  which 
all  faiths  collectively  seek.  Their  joint  fellowship  gives  more  than  the 
loss  of  any  single  fellowship  takes  away.  We  are  all  engaged  in  that 
magnificent  work  described  in  the  Buddhist  "Dhammapada,"  or,  "Path 
of  Light."  "Make  thyself  an  island;  work  hard,  be  wise."  If  each 
could  but  make  himself  an  island,  there  would  yet  appear  at  last  above 
these  waves  of  despair  or  doubt  a  continent  fairer  than  Columbus  won. 


Rt.  Rev.  Chas.  Edward  Cheney,  D.  D.,  Chicago. 

(Member  General  Committee.) 


t 


\Yhat  the   Dead    f^eligions    Wave    3^' 
queathed  to  the  Living. 

Paper  by  PROF.  G.  S.  GOODSPEED,  of  Chicago  University. 


E  come  for  the  first  time  in  this  parlia- 
ment to  the  consideration  of  the  dead 
religions.  Naturally  they  do  not 
claim  our  interest  to  such  a  degree  as 
do  the  living.  We  come,  as  it  were, 
to  the  threshold  of  the  tomb.  The 
air  is  likely  to  be  a  little  musty  and 
the  passages  somewhat  dark.  There- 
fore, if  this  paper  shall,  in  some  of  its 
details,  seem  a  little  intricate,  I  beg 
your  consideration  as  I  read  it,  and  I 
feel  certain  that  I  shall  have  it  by 
reason  of  the  fact  that  my  observation 
during  the  few  days  of  these  meetings 
has  shown  me  how  kind  you  are  to 
the  speakers. 

The  form  in  which  the  theme  as- 
signed to  me  is  stated  is  suggestive. 
It  implies  that  the  religions  of  the  world  are 
not  isolated  or  independent.  They  are  related 
another,  and  so  related  that  their  attitude  is  not  one  of  hos- 
Even  the  dead  religions  have  left  bequests  to  the  living.  The 
subject  also  implies  that  these  bequests  are  positive.  It  is  not  worth 
our  while  to  consider  the  topic  if  we  are  convinced  beforehand  that 
the  dead  religions  have  left  behind  them  only  "bones  and  a  bad  odor." 
We  are  invited  to  recognize  the  fact  that  a  knowledge  of  them  serves 
a  somewhat  higher  purpose  than  "to  point  a  moral  and  adorn  a  tale;" 
to  see  in  them  stages  in  the  religious  history  of  humanity,  and  to  ac- 
knowledge that  a  study  of  them  is  important,  yes,  indispensable,  to 
adequate  understanding  of  present  systems.  If  they  have  sometimes 
seemed  to  show  "what  fools  these  mortals  be"  when  they  seek  after 
God,  they  also  indicate  how  He  has  made  man  for  himself  and  how 

269 


to  one 

tility. 


Beligions  of 
the  World  Re- 
lated to  One 
Another. 


270 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Dead  Relig- 
ions Summed 
Up. 


Progress    i  n 
Spite  of  Errors. 


human  hearts  are  restless  till  they  rest  in  Him.  Though  dead,  they 
yet  speak,  and  among  their  words  are  some  which  form  a  part  of  our 
inheritance  of  truth. 

These  dead  religions  may  be  roughly  summed  up  in  several 
groups: 

1.  Prehistoric  cults,  which  remain  only  as  they  have  been  taken  up  into  more 
developed  systems,  and  the  faiths  of  half-civilized  peoples  like  those  of  Central 
America  and  Peru. 

2.  The  dead  religions  of  Semitic  Antiquity;  that  is,  those  of  Phoenicia  and 
Syria,  of  Babylonia  and  of  Assyria. 

3.  The  religion  of  Egypt. 

4.  The  religions  of  Celtic  Heathendom. 

6.    The  religions  of  Teutonic  Heathendom. 

6.  The  religion  of  Greece. 

7.  The  religion  of  Rome. 

It  would  be  manifestly  impossible  in  the  brief  limits  of  this  paper 
adequately  to  present  the  material  which  these  seven  groups  offer 
toward  the  discussion  of  this  question.  Even  with  a  selection  of  the 
most  important  systems  the  material  is  too  extensive.  Our  effort, 
therefore,  will  be  directed,  not  toward  a  presentation  of  the  material 
exhaustively  or  otherwise,  but  merely  toward  a  suggestion  of  the  pos- 
sible ways  in  which  the  achievements  of  these  "dead"  systems  may 
contribute  to  a  knowledge  of  the  living  religious  facts  in  general, 
with  some  illustrations  from  the  immense  field  which  the  above  groups 
cover. 

There  are  three  general  lines  along  which  the  dead  religions  may 
be  questioned  as  to  their  contributions  to  the  living: 

1.  What  are  the  leading  religious  ideas  around  which  they  have  centered  or 
which  they  have  most  fully  illustrated? 

2.  What  are  their  actual  material  contributions,  of  ideas  or  usages,  to  other 
systems? 

3.  In  the  history  of  their  development,  decay  and  death,  how  do  they  afford 
instruction,  stimulus  or  warning? 

All  religious  systems  represent  some  fundamental  truth  or  ele- 
ments of  truth.  They  center  about  some  eternal  idea.  Otherwise, 
they  would  have  no  claims  upon  humanity  and  gain  no  lasting  accept- 
ance with  men.  The  religions  of  antiquity  are  no  exceptions  to  this 
principle.  They  have  emphasized  certain  phases  of  the  religious  sen- 
timent, grasped  certain  elements  of  the  divine  nature,  elucidated  cer- 
tain sides  of  the  problem  of  existence,  before  which  man  cries  out 
after  God.  It  is  not  necessary  to  repeat  that  these  truths  and  clear 
perceptions  are  often  mingled  with  false  views  and  pressed  to  extrav- 
agant and  harmful  lengths.  But  progress  through  the  ages  has  been 
made,  in  spite  of  these  errors,  by  means  of  the  fundamental  elements  of 
truth,  to  which  the  very  errors  bear  witness.  These  are  the  bequests 
of  the  dead  religions  to  the  world.  They  enrich  the  sum  total  of  right 
thoughts,  noble  aspirations,  worthy  purposes.  When  patient  and  ana- 
lytic study  of  the  facts  of  religious  history  has  borne  in  upon  one  the 
validity  of  the  principles  of  development  in  this  field,  these  rekgions 


appear  as  parts  of  the  complex  whole,  and  the  truths  they  embody 
enter  into  the  sphere  of  religious  knowledge  as  elements  in  its  ever- 
increasing  store. 

And  not  merely  as  units  in  the  whole  are  these  truths  part  of  the 
possession  of  living  faiths,  but  since  that  whole  is  a  development  in  a 
real  sense,  they  enter  into  the  groundwork  of  existing  religions.  We 
do  not  deny  that  present  life  would  not  be  what  it  is  if  Egypt  and  As- 
syria had  not  played  their  part  in  history;  so  correlated  in  all  history. 
Can  we  then  deny  that  present  religion  would  not  be  what  it  is 
without  their  religions?  An  idea  once  wrought  out  and  applied  in  social 
life  becomes  not  only  a  part  of  the  world's  truth,  but  also  a  basis  for 
larger  insight  and  wider  application.  Thus  the  great  and  fruitful  prin- 
ciples which  these  dead  faiths  embodied  and  enunciated,  have  been 
handed  down  by  them  to  be  absorbed  into  larger  and  higher  faiths, 
whose  superiority  they  themselves  have  had  a  share  in  making  possi- 
ble. How  important  and  stimulating,  therefore,  is  an  investigation  of 
them. 

As  illustration  may  be  drawn  from  the  religions  of  two  ancient 
nations,  Egypt  and  Babylonia,  which  gave  two  highly  influential  relig- 
ious ideas  to  the  world.  There  is  the  religion  of  Egypt,  that  land  of 
contradiction  and  mystery,  where  men  thought  deep  things,  yet  wor-  Egypt  an< 
shiped  bats  and  cranes,  were  the  most  joyous  of  creatures,  and  yet  Babylonia, 
seemed  to  have  devoted  themselves  to  building  tombs;  explored  many 
fields  of  natural  science  and  practical  art,  yet  give  us  the  height  of  their 
achievements,  a  human  mummy.  One  central  religious  notion  of  Egypt 
was  the  nearness  of  the  divine.  It  was  closely  connected  with  a  funda- 
mental social  idea  of  the  Egyptians. 

The  man  of  Egypt  never  looked  outside  of  his  own  land  without 
disdain.  It  contained  for  him  the  fullness  of  all  that  heart  could  wish. 
He  was  a  thoroughly  contented  and  joyous  creature,  and  the  favorite 
picture  which  he  formed  of  the  future  life  was  only  that  of  another 
Egypt  like  the  present.  What  caused  him  the  most  thought  was  how 
to  maintain  the  conditions  of  the  present  in  the  passage  through  the 
vale  of  death.  The  body,  for  example,  indispensable  to  the  present, 
was  equally  required  in  the  future  and  must  be  preserved.  Thus  it 
came  to  pass  that  the  Egyptian,  happiest  and  most  contented  of  all 
men  in  this  life,  has  left  jehind  him  tombs,  mummies  and  the  book  of 
the  dead.  Now  in  this  favored  land  the  Egyptian  must  have  his  gods. 
Deity  must  be  near  at  hand.  What  was  nearer  than  His  presence  and 
manifestation  in  the  animal  life  most  characteristic  of  each  district? 

Thus  was  wrought  into  shape,  founded  on  the  idea  of  the  divine 
nearness,  that  bizarre  worship  of  animals,  the  wonder  and  the  con- 
tempt of  the  ancient  world.  This  idea,  which  underlay  that  animal 
worship,  though  so  crudely  conceived,  was  deeply  significant  and  con- 
stituted a  most  important  contribution  to  the  world. 

Another  great  religion  of  ancient  times — the  Babylonian-Assyrian, 
contributed  quite  a  different  truth.  Living  in  a  land  open  on  every 
side  to  the  assaults  of  nature  and  man,  and  having  no  occasion  to 


272  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

glorify  Babylonia  as  the  Egyptian  exalted  his  native  land,  the  Baby- 
lonian found  his  worthiest  conception  of  the  divine  in  an  exalted  deity 
who,  from  the  heights  of  heaven  and  the  stars,  rained  influence.  He 
emphasized  the  transcendence  of  the  divine.  Time  does  not  permit  me 
to  give  the  fuller  explanation  of  the  origin  of  this  idea  or  to  trace  its 
growth.  Surrounded  by  a  crowd  of  indifferent  or  malevolent  spirits, 
who  must  be  controlled  by  a  debasing  system  of  magic,  these  men 
looked  above  and  found  deliverance  in  the  favor  of  the  divine  beings 
who  gave  help  from  the  skies.  Their  literature  gives  evidence  of  how 
they  rose  by  slow  degrees  to  this  higher  plane  of  thought  in  the  con- 
stant appeal  from  the  earth  to  heaven,  from  the  power  of  the  spirits  to 
the  grace  of  the  gods. 

Whatever  was  its  origin,  it  is  noticeable  that  this  idea  of  the  eleva- 
tion, separateness,  transcendence  of  deity  is  a  fruitful  basis  of  morality. 
Put  one's  self  under  the  protection  of  a  Lord  implies  acknowledgment 
Penitential  ^^  ^  standard  of  obedience.  At  first  purely  ritual  or  even  physical  in 
Psainis.  its  requirements,  this  standard  becomes  gradually  suffused  with  ethical 

elements.  The  process  is  traced  in  the  so-called  Babylonian  peniten- 
tial psalms,  which,  indeed,  do  not  contain  very  clear  traces,  if  any,  of 
purely  ethical  ideas.  But  the  fact  remains  that  the  Babylonian  doctrine 
of  the  transcendence  of  deity  thus  developed  out  of  the  antagonism  of 
natural  forces  is  a  starting  point  for  the  ethical  reconstruction  of  relig- 
ion. Egypt  never  could  accomplish  this  with  her  religion.  She  has 
nothing  corresponding  to  the  penitential  psalms. 

These  two  primitive  religious  systems  gave  to  the  world  these  two 
fundamental  ideas.  These  two  earliest  empires  carried  these  ideas 
with  their  armies  to  all  their  scenes  of  conquest  and  their  merchants 
bore  them  to  lands  whither  their  warriors  never  went.  The  significance 
of  this  is  not  always  grasped;  nor  is  it  easy  to  trace  the  results  of  the 
diffusion  of  these  conceptions.  Standing  among  the  earliest  religious 
thoughts,  which  man  systematically  developed,  they  had  a  wonderful 
opportunity,  and  we  shall  see  that  the  opportunity  was  not  neglected. 

2.  In  considering  the  extent  and  character  of  the  influence  exer- 
cised by  these  religious  ruling  ideas  of  Egypt  and  Babylonia,  we  pass 
over  to  the  second  element  in  the  bequest  of  the  dead  religions  to  the 
living,  the  direct  contributions  made  by  the  former  to  the  latter.  The 
subject  requires  careful  discrimination.  Not  a  few  scholars  have 
gone  far  astray  at  this  point  in  their  treatment  of  religious  systems. 
Formerly  it  was  customary  to  find  little  that  was  original  in  any 
religion.  All  was  borrowed.  The  tendency  today  is  reactionary,  and 
the  originality  of  the  great  systems  is  exaggerated.  There  is  no 
question  as  to  the  fact  of  the  dependence  of  religions  upon  one 
another.  The  danger  is,  lest  it  be  overlooked,  that  similar  conditions 
in  two  religions  may  produce  independently  the  same  results.  It 
must  be  recognized  also  that  ancient  nations  held  themselves  more 
aloof  from  one  another,  and  especially  that  religion  as  a  matter  of 
national  tradition  was  much  more  conservative  both  in  revealing  itself 
tu  strangers  and  in  accepting  contributions  from  without. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  273 

Yet  the  student  of  religion  knows  how,  in  one  sense,  every  faith 
in  the  world  has  absorbed  the  life  of  a  multitude  of  other  local  and 
limited  cults.  This  is  true  of  the  sectarian  religions  of  India.  Islam 
swallowed  the  heathen  worships  of  ancient  Arabia.  Many  a  shrine 
of  Christianity  is  a  transformation  of  a  local  altar  of  heathendom. 
There  is  no  more  important  and  no  more  intricate  work  lying  in  the 
sphere  of  comparative  religion  than  an  analysis  of  existing  faiths  with 
a  view  to  the  recovery  of  the  bequests  of  preceding  systems.  While 
much  has  been  done  the  errors  and  extravagances  of  scholars  in  many 
instances  should  teach  caution. 

We  must  pass  over  a  large  portion  of  this  great  field.  Attention 
should  be  called  to  the  wide  range  of  materials  in  the  realm  of  Chris- 
tianity alone.  To  her  treasury  the  bequests  of  usage  and  ritual  have 
come  from  all  the  dead  past.  From  Teutonic  and  Celtic  faiths,  from  the 
cultus  of  Rome  and  the  worship  and  thought  of  Greece  contributions 
can  still  be  pointed  out  in  the  complex  structure.  Christian  scholars 
have  done  splendid  work  in  tracing  out  these  remains.  I  need  but  refer 
to  the  labors  of  Dr.  Hatch  and  Professor  Harnack  upon  the  relations 
of  Christianity  to  Greece  and  those  of  the  eminent  French  scholar, 
the  late  Ernest  Renan,  in  the  investigation  of  Christianity's  debt  to 
Rome,  as  instances  of  the  richness  of  the  field  and  the  importance  of 
the  results.  A  more  limited  illustration  which  is  also  in  continuation 
of  the  line  of  thought  already  followed  may  be  shown  in  the  in- 
fluence of  the  religions  of  Egypt  and  Assyrio.  Babylonia  upon  living 
faiths,  or  more  exactly  the  connection  of  their  leading  ideas  with  the 
doctrines  of  Judaism  and  Christianity. 

The  religious  ideas  of  Egypt  seem  to  have  spread  westward  and 
to  have  had  their  greatest  influence  upon  Greece.  It  has  been  the 
fashion  to  deny  utterly  the  dependence  of  Greece  upon  Egypt  in  re-  influence 
spect  to  religion,  but  it  cannot  be  denied  that  the  trend  of  recent  dis-  ^^^  Greece, 
coveries  in  archaeology  leads  to  the  opposite  conclusion.  We  must 
emphasize  the  fact  that  every  people  contributes  far  more  to  its  own 
system  of  religious  belief  than  it  borrows  from  without.  Yet  Greece 
herself  acknowledged  her  debt  in  this  matter  to  the  land  of  the  Nile 
and  there  is  no  real  reason  to  deny  her  own  testimony.  It  is  striking 
to  observe  how  the  fundamental  Egyptian  notions  of  the  sufficiency  of 
the  present  life  and  the  nearness  of  the  divine  reveal  themselves  in 
Hellas.  The  Greek  conceived  these  ideas,  indeed,  in  a  far  higher 
fashion.  Harmony  and  beauty  were  the  touchstones  by  which  he 
tested  the  world  and  found  it  good.  The  grotesqueness  of  the 
Egyptian  forms  yielded  to  the  grace  of  the  Athenian  creations  of  art 
and  religion,  but  beneath  them  was  the  same  thought.  In  man  and 
his  works  the  Greek  found  the  ideal  of  the  divine,  and  to  him  we  owe 
the  transformation  of  the  doctrine  of  the  divine  nearness  into  that  of 
God's  immanence. 

Egypt's  influence  in  the  east  was  cut  off  early  after  her  period  of 
conquest  by  the  rise  of  the  Hittite  empire.  It  is  difficult  to  see  any 
traces  of  her  doctrine   in  the  religions   of  western   Asia,  unless  it  be 


2U  f^^  WOkWs  CONGRESS  OF  MLlGWM. 

that  of  Phcenicia.  But  with  one  people,  at  a  later  period,  it  would 
seem  probable  that  her  religious  ideas  would  find  lodgment.  For  a 
number  of  years,  if  Israelitish  traditions  are  to  be  trusted,  the  Hebrews 
were  under  Egyptian  domination,  and  the  formation  cf  their  nation 
and  their  religious  system  dates  from  their  deliverance  from  this  bond- 
age. Did  they  not  borrow  from  the  well-organized  and  imposing 
religious  system  of  their  captors?  Could  they  avoid  doing  "so?  The 
evidences  of  any  such  borrowing  are  not  easy  to  discover.  Either 
they  have  been  carefully  removed  by  later  ages  or  another  and  more 
powerful  influence  has  obliterated  them.  It  is  also  to  be  remembered 
that  the  feeling  excited  in  Israel  by  the  rigors  of  Egyptian  slavery  was 
one  of  repulsion  and  abhorrence  of  everything  Egyptian.  It  is  more 
probable,  therefore,  that  the  influence  of  the  religion  of  Egypt  upon 
Israel  was  a  negative  one  and  that  the  foundations  of  her  social  and 
religious  institutions  were  laid  in  a  spirit  of  separation  from  what  was 
characteristic  of  her  oppressor. 

This  negative  influence,  beginning  thus  in  the  birth  of  the  nation 
and  continuing  through  several  centuries  in  the  relations  of  the  two 
peoples,  was  in  its  formative  power  over  Hebrew  religion  second  only 
to  that  which  was  positively  exercised  by  another  religious  system, 
viz.,  that  of  Assyrio-Babylonia,  to  which  we  now  turn. 

There  were  three  great  periods  in  which  the  Hebrews  came  into 
close  relations  with  their  neighbor  on  the  Tigris  and  Euphrates.  The 
first  was  that  represented  by  the  tradition  respecting  Abraham.  He 
came  from  Ur  of  the  Chaldees  with  the  doctrine  of  the  true  God.  The 
circumstances  which  moved  him  to  depart  from  that  center  of  the 
Israel's  De-  world's  civilization  are  not  clear  to  us,  but  the  tradition  gives  no  hint  of 
parture  from  hostile  relations  such  as  occasioned  Israel's  departure  from  Egypt.  It 
^^^  '  was  here,  therefore,  that  he  came  in  contact  with  those  elevated  ideas 

of  the  divine  transcendence  which  are  characteristic  alike  of  the  relig- 
ion of  Babylonia  and  in  a  higher  and  purer  degree  of  the  religion  of 
Israel.  Can  he  have  gained  his  first  perception  of  this  truth  from  the 
Babylonians?  It  is  not  improbable.  It  is  certainly  true  that  a  mighty 
impetus  was  given  to  this  doctrine  in  Israel  by  this  earliest  contact 
with  Babylonian  life. 

The  third  of  these  periods  was  the  Babylonian  captivity.  Many 
scholars  are  inclined  to  assign  to  this  time  a  large  number  of  acquisi- 
tions by  Israel  in  the  field  of  Babylonian  religion,  such  as  the  early 
traditions  of  the  creation  and  the  deluge.  But  they  forget  that  the 
same  feeling  which  led  Israel  to  reject  all  the  attractions  of  Egypt 
would  be  equally  aroused  against  Babylon,  in  whose  cruel  grasp  they 
found  themselves  held  fast. 

It  is  in  the  second  period,  that  of  the  Assyrian  conquest  of  Vvcst- 
ern  Asia,  that  Israel  came  most  fully  under  the  influence  of  the  relig- 
ion and  the  religious  ideas  of  the  Babylonians.  Both  Israel  and 
Assyria  had  developed  a  religious  system,  though  Assyria  was  far  in 
advance  of  Israel  in  this  respect.  Heir  of  Babylon's  civilization  and 
religion  Assyria  had  advanced  a  step  beyond  her  ancestral  faith.     In 


THE  WORLD'S  CONGRESS  OF  RELlCtONS,  275 

the  God  Ashur  the  nation  worked  out  a  conception  of  a  national  God, 
before  whom  the  other  deities  of  the  pantheon  took  subordinate  posi- 
tions. Without  denying  the  divine  transcendence,  Assyria  moved  in 
the  direction  of  monotheism.  A  God  of  majesty,  he  was  also  con- 
ceived in  the  Assyrian  style  as  a  God  of  justice,  whose  law,  though  but 
slightly  tinged  with  ethical  ideas  as  we  hold  them,  must  be  obeyed. 

The  Hebrew  conception  of  Jahveh  had  also  been  fashioned  in  the 
struggle  after  nationality.  It  was  a  conception  born  out  of  the  very 
heart  of  the  nation  divinely  moved  upon  by  the  true  God.  It  did  not 
owe  its  origin  to  Egypt  or  Assyrio-Babylonia.  But  we  cannot  fail  to 
observe  how  the  note  of  divine  transcendence,  the  majesty  of  Jehovah, 
was  ever  kept  clear  in  the  minds  of  the  Hebrew  nation  from  the  two 
opposite  influences — the  negative  force  of  Egypt's  contrary  doctrine 
and  the  positive  power  of  the  Assyrio-Babylonian  religious  system  as 
conceived  by  the  Assyrian  empire.  They  were  ever  present  and  im- 
pressive examples  throughout  the  centuries  of  Israelitish  history. 

Under  this  supporting  influence  Israel  took  the  one  higher  step 
which  remained  to  be  taken.  Moved  forward  by  the  irresistible  im- 
pulse thus  outwardly  and  inwardly  felt,  the  prophets  released  Israel's 
God  from  the  fetters  of  nationality  and  from  the  bonds  of  a  selfish 
morality  and  preached  the  doctrine  of  a  transcendent  righteous  God 
of  all  the  earth. 

Thus  these  two  elemental  truths  about  God  have  been  conveyed 
from  Egypt  and  from  Babylonia  to  the  nations  of  men.  They  have 
come  to  be  together  the  possession  of  Christianity.  The  doctrine  of 
the  divine  transcendence  is  the  gift  of  Judaism  to  the  Christian  church, 
and  Christian  theology  has  wrought  it  out  into  complex  and  impress- 
ive systems  of  truth.  The  truth  of  the  divine  immanence  early  found 
its  place  in  the  hearts  and  minds  of  the  believers.  It  is  noticeable  that 
the  scene  of  its  sway,  if  not  of  its  Christian  origin,  was  the  city  of 
Alexandria.  The  place  where  Greek  and  Egyptian  met  was  the  home 
of  this  Graeco-Egyptian  doctrine  which  the  Alexandrian  fathers 
wrought  into  the  Christian  system,  and  which  is  today  beginning  to 
claim  that  share  in  the  system  which  its  complementary  truth  has 
seemed  to  usurp.  The  religions  which  flourished  and  passed  away 
have  in  this  way  contributed  to  the  fundamentals  of  Christian  theism. 

The  preceding  discussion  has  unavoidably  encroached  upon  the 
ground  of  the  third  line  of  inquiry,  namely.  What  have  the  dead 
religions  afforded  to  the  living  in  their  history?  What  instruction  do 
their  life  and  death  give  as  to  the  success  or  failure  of  religious  sys- 
tems? Two  a-priori  theories  occupy  the  field  as  explanations  of  these 
religions.  First,  they  are  regarded  as  teaching  the  blindness  of  man 
in  his  search  after  God,  and  the  falsity  of  humanly  constructed  systems  causShe^wero 
apart  from  special  divine  revelation.  The  dead  religions  perished  False, 
because  they  were  false,  the  production  either  of  Satan  or  of  deluded 
or  designing  men.  The  second  theory  holds  these  religions  to  be 
steps  in  the  progressive  evolution  of  the  religious  life  of  humanity, 
passing  through   well-defined   and   philosophically   arranged   stages, 


276  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

each  justifiable  in  its  own  circumstances,  each  a  preparation  for  some- 
thing higher. 

Both  views  are  inadequate  because  they  do  not  include  all  the 
facts.  What  is  needed  in  the  study  of  religion  today  more  than  any- 
thing else  is  a  study  of  the  manifold  facts  which  religions  present  and 
a  rigid  abstinence  from  philosophical  theories  which  find  facts  to  suit 
themselves. 

One  great  excellence  of  this  parliament  is  that  it  brings  us  face  to 

face  with  these  facts.     These  brief  sessions  will  do  more  for  the  study 

Value  of  the  ^^  religion  than  the  philosophizing  of  a  score  of  years.     No  religion 

Dead  Reiig-  in  the  totality  and  complexity  of  its  phenomena  is  wholly  false  or 
wholly  true.  The  death  of  a  religion  is  not  always  an  evidence  of  its 
decay  and  corruption,  its  inadequacy  to  meet  the  wants  of  men.  There 
are  certain  phases  of  living  religious  life  which  every  sane  man  would 
prefer  to  see  removed  and  their  place  supplied  by  the  doctrine  and 

^  practice  of  some  dead  religions.     In  the  search  for  the  laws  of  relig- 

ious life  and  the  results  of  religious  activity,  the  dead  religions  are 
particularly  valuable  because  of  what  these  laws  and  forces  have  in 
them  worked  out  to  the  end.  They  have  formed  a  completed  struc- 
ture or  produced  a  ruin,  both  of  which  disclose  with  equal  fidelity  and 
equal  adequacy  the  working  of  invariable  and  irresistible  law. 

Generalization  on  these  phenomena,  if  correctly  made,  have  a 
satisfying  quality  and  a  validity  which  afford  a  basis  for  instruction 
and  guidance.  Thus  these  religions  themselves  constitute  what  may 
be  after  all  their  most  valuable  bequest,  and  as  such  they  have  a  peculiar 
interest  for  the  student  of  religion. 

The  proofs  of  this  statement  throng  in  upon  us  and  we  can  select 
but  a  few.  Among  the  problems  of  present  religious  life,  that  of  the 
relations  of  church  and  state  receive  light  from  these  dead  religions. 
In  antiquity  these  relations  consisted  in  almost  complete  identification 
of  the  two  organisms.  Most  frequently  the  church  existed  for  the 
state,  its  servant,  its  slave.  The  results  were  most  disastrous  to  both 
parties,  but  religion  especially  suffered.  Its  priesthoods  either  became 
filled  with  ambitious  designs  upon  the  state  as  in  Egypt,  or  fell  into 
the  position  of  subserviency  and  weakness  as  in  Babylon  and  Assyria, 
Rome  and  Greece. 
Ends  and  The  aims  and  ends  of  truth  were  narrowed  and  trimmed   to  fit 

Aims  of  Truth,  imperfect  social  conditions,  and  the  fate  of  religion  was  bound  up  with 
the  success  or  failure  or  a  political  policy.  The  destruction  of  the 
nation  meant  the  disappearance  of  the  religion.  Assyria  dragged  into 
her  grave  the  religion  which  she  professed.  A  similar  fate  attended 
many  of  the  cults  of  Semitic  antiquity  through  the  conquests  of  the 
great  world  empires  which  dominated  western  Asia.  The  finished 
experience  of  these  dead  faiths,  therefore,  speaks  clearly  in  favor  of 
the  separation  of  religion  from  the  state. 

Another  problem  which  they  enlighten  is  that  of  religious  unity 
and  the  consequent  future  of  religious  systems,  the  ultimate  religion. 
Where  these  systems  survived  the  ruin  of  the  nationality  on  which 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


277 


Want    of    a 


they  depended,  they  met  their  death  through  a  mightier  religious 
force.  The  most  brilliant  example  of  this  phenomenon  is  the  conflict  of 
Christianity  with  the  religions  of  the  ancient  world.  Christianity's 
victory  was  achieved  without  force  of  arms.  Was  it  merely  that  its 
foes  were  moribund  that  the  religious  forces  of  antiquity  had  all  but 
lost  their  power?  This  is  not  by  any  means  all  the  truth.  I  cannot 
glory  in  the  victory  of  a  Christianity  over  decaying  religions  that 
would  have  died  of  themselves  if  only  left  alone,  but  I  am  proud  of 
her  power  in  that  when  "the  fullness  of  the  times"  was  come,  when 
Egypt  and  Syria,  Judea,  Greece  and  Rome  offered  to  the  world  their 
best,  she  was  able  to  take  all  their  truths  into  her  genial  grasp  and 
lincarnating  them  in  Jesus  Christ  make  them  in  Him  the  beginning  of 
a  new  age,  the  starting  point  of  a  higher  evolution. 

These  religions  were  crippled  by  their  essential  character.  They 
had  no  real  unity  of  thought.  Their  principle  of  organization  was  the 
inclusion  of  local  cults,  not  the  establishment  of  a  great  idea.  There  _ 
was  broad  toleration  in  the  ancient  religious  world,  both  of  forms  and  The^gy.' 
ideas,  but  the  toleration  of  ideas  existed  because  of  the  want  of  a 
clear  thought  basis  of  religion,  or,  to  speak  more  precisely,  the  want 
of  a  theology.  With  the  absence  of  this  the  multiplicity  of  forms 
produced  a  meaningless  confusion.  Even  where  each  of  these  systems 
^reveals  to  us  the  presence  of  a  common  idea  traceable  through  all  its 
forms  this  one  idea  is  only  a  phase  of  the  truth. 

Assyria's  doctrine  of  the  divine  transcendence  and  Egypt's  view 
of  the  divine  nearness  and  Greece's  tenet  of  the  divineness  of  man  or 
[the  humaneness  of  God,  were  valid  religious  ideas,  but  each  was  partial. 
'These  religions,  so  inclusive  of  forms,  could  not  include  or  comprehend 
fmore  than  their  own  favorite  idea.  But  when  Christianity  came 
[against  them  with  a  well-rounded  theology,  a  central  truth  like  that  of 
^'the  incarnation,  a  truth  and  a  life  which  not  merely  included,  but 
jreconciled,  all  ailments  of  the  world's  religious  progress,  none  of  these 
;ancient  system^  could  stand  before  it. 

They  seem  to  tell  us  that  the  true  test  of  a  religious  system  is  the 

measure  in  which  it  is  filled  with  God.     So  far  as  they  saw  Him  they 

[led  men  to  find  help  and  peace  in  Him.     They  proclaimed  His  law, 

[they  sought  to  assure  to  men  His  favor.     So  far  as  they  accomplished 

this,  so  far  as  they  were  filled  with  God,  both  as  a  doctrine  and  as  a 

ife,  they  fulfilled    their  part  in  the  education   and   salvation  of  the 

(human  race.     By  that  test  they  rose  and  fell;  by  that  measure  they 

take  their  place  in  the  complex  evolution  of  the  world.     And  it  was 

jecause  they  failed  to  rise  to  the  height  of  Christianity's  comprehen- 

;ion  and  absorption  of  God  that  they  perished. 

We  are  sometimes  inclined,  amid  the  din  of  opposing  creeds,  to 
long  for  a  religion  without  theology.  These  dead  faiths  warn  us  of 
the  folly  of  any  such  dream.  In  the  presence  of  a  multitude  of  relig- 
ions, such  as  are  represented  in  this  parliament,  we  are  tempted  to 
Selieve  that  the  ultimate  religion  will  consist  in  a  bouquet  of  the 
Jweetest  and  choicest  of  them  all.     The  graves  of  the  dead  religions 


278  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

declare  that  not  selection  but  incorporation  makes  a  religion, strong; 
not  incorporation  but  reconciliation,  not  reconciliation  but  the  fulfill- 
ment of  all  these  aspirations,  these  partial  truths  in  a  higher  thought, 
in  a  transcendent  life. 

The  systems  of  religions  here  represented,  or  to  come,  which  will 
not  merely  select  but  incorporate,  not  merely  incorporate  but  recon- 
cile, not  merely  reconcile  but  fulfill,  holds  the  religious  future  of 
humanity. 

Apart  from  particular  problems  these  dead  religions  in  clear  tones 
give  two  precious  testimonies.  They  bear  witness  to  man's  need  of 
God  and  man's  capacity  to  know  Him.  Looking  back  today  upon  the 
dead  past,  we  behold  men  in  the  jungle  and  on  the  mountain,  in  the 
Roman  temple  and  before  the  Celtic  altar,  lifting  up  holy  hands  of  as- 
piration and  petition  to  the  divine.  Sounding  through  Greek  hymns 
and  Babylonian  psalms  alike  are  heard  human  voices  crying  out  after 
the  eternal. 

But  there  is  a  nobler  heritage  of  ours  in  these  oldest  of  religions. 
The  capacity  to  know  God  is  not  the  knowledge  of  Him.  They  tell 
us  with  one  voice  that  the  human  heart,  the  universal  human  heart 
that  needs  God  and  can  know  Him  was  not  left  to  search  for  Him 
in  blindoess  and  ignorance.  He  gave  them  of  Himself.  They  receive 
Tho  Light  the  light  which  lighteth  every  man.  That  light  has  come  down  the 
Received.  ages  untp  US,  shining  as  it  comes  with  ever  brighter  beams  of  divine 

revelation. 

"For  God  who  at  sundry  times  and  in  divers  manners,  spake  unto 
the  fathers" — and  we  are,  beginning  to  realize  today,  as  never  before, 
how  many  are  our  spiritual  fathers  in  the  past — "hath  in  these  last  days 
spoken  unto  us  in  the  Son." 


Interior  of  the  Free  Church,  Copenhagen,  Denmark. 


§tudy  of  Qomparative  T^heology, 


Paper  by  PROF.  C.  P.  TIELE,  of  Leiden  University. 


Science  of 
Religion  in  Its 
Infancy. 


HAT  is  to  be  understood  by  compara- 
tive theology?  I  find  that  English- 
writing  authors  use  the  appellation 
promiscuously  with  comparative  re- 
ligion, but  if  we  wish  words  to  con- 
vey a  sound  meaning  we  should  at 
least  beware  of  using  these  terms  as 
convertible  ones.  Theology  is  not  the 
same  as  religion;  and,  to  me,  com- 
parative theology  signifies  nothing 
but  a  comparative  study  of  religious 
dogmas,  comparative  religion  nothing 
but  a  comparative  study  of  various 
religions  in  all  their  branches.  I  sup- 
pose, however,  I  am  not  expected  to 
make  this  distinction,  but  compara- 
tive theology  is  to  be  understood  to 
mean  what  is  now  generally  called  the 
science  of  religion,  the  word  "science"  not  being 
taken  in  the  limited  sense  it  commonly  has  in 
English,  but  in  the  general  signification  of  the  Dutch  Wetenschap 
(H.  G.  Wissenschaft),  which  it  has  assumed  more  and  more  even  in 
the  Roman  languages.  So  the  history  and  the  study  of  this  science 
would  have  to  form  the  subject  of  my  paper,  a  subject  vast  enough  to 
devote  to  it  one  or  more  volumes.  It  is  still  in  its  infancy.  Although 
in  former  centuries  its  advent  was  heralded  by  a  few  forerunners,  as 
Selden  (De  DiisSyrus),  de  Brosses  (Le  culte  des  dieux  fetiches),  the 
tasteful  Herder  and  others,  as  a  science  it  reaches  back  not  much 
farther  than  to  the  middle  of  the  nineteenth  century.  "Duxius 
Origine  de  tous  les  Cultes,"  which  appeared  in  the  opening  years  of 
the  century,  is  a  gigantic  pamphlet,  not  an  impartial  historical 
research.  Nor  can  Creuzer's  and  Baur's  Symbolik  and  Mythologie 
lay  claim  to  the  latter  appellation,  but  are  dominated  by  long  refuted 
theory.  Meiner's  "Aligemeine  kritische  Geschichte  der  Religionen" 
(1806-07)  only  just  came  up  to  the  low  standard  which  at  that  time 

280 


ter. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  281 

historical  scholars  were  expected  to  reach  Much  higher  stood  Ben- 
jamin Constant,  in  whose  work.  "La  Religion  Considcree  dans  sa 
Source,  ses  formes  et  ses  Developpments"  (1824),  written  with  French 
lucidity,  for  the  first  time  a  distinction  was  made  between  the  essence 
and  the  forms  of  religion,  to  which  the  writer  also  applied  the  theory 
of  development. 

From  that  time  the  science  of  religion  began  to  assume  a  more 
sharply  defined  character,  and  comparative  studies  on  an  ever  grow- 
ing scale  were  entered  upon,  and  this  was  done  no  longer  chiefly 
with  by-desires,  either  by  the  enemies  of  Christianity  in  order  to  gharpiy  De- 
combat  it  and  to  point  out  that  it  differed  little  or  nothing  from  all  finwi  charao- 
the  superstitions  one  was  now  getting  acquainted  with,  or  by  the 
apologists  in  order  to  defend  it  against  these  attacks  and  to  prove 
its  higher  excellence  when  compared  with  all  other  religions.  The 
impulse  came  from  two  sides.  On  one  side  it  was  due  to  philosophy. 
Philosophy  had  for  centuries  past  been  speculating  on  religion,  but 
only  about  the  beginning  of  our  century  it  had  become  aware  of  the 
fact  that  the  great  religious  problems  cannot  be  solved  without  the  aid 
of  history;  that  in  order  to  define  the  nature  and  the  origin  of  religion 
one  must  first  of  all  know  its  development.  Already  before  Benjamin 
Constant  this  was  felt  by  others,  of  whom  we  will  only  mention  Hegel 
and  Schelling  It  may  even  be  said  that  the  right  method  for  the 
philosophical  inquiry  into  religion  was  defined  by  Schelling,  at  least 
from  a  theoretical  point  of  view,  more  accurately  than  by  anyone  else; 
though  we  should  add  that  he,  more  than  any  one  else,  fell  short  in  the 
applying  of  it.  Hegel  even  endeavored  to  give  a  classification,  which, 
it  is  proved,  hits  the  right  nail  on  the  head  here  and  there,  but,* as  a 
whole,  distinctly  proves  that  he  lacked  a  clear  conception  of  the  real 
historical  development  of  religion.  Nor  could  this  be  otherwise. 
Even  if  the  one  had  not  been  confined  within  the  narrow  bounds  of  an 
a-prioristic  system  of  the  historical  data  which  were  at  his  disposal, 
even  if  the  other  had  not  been  led  astray  by  his  unbridled. fancy,  both 
wanted  the  means  to  trace  religion  in  the  course  of  its  developments. 
Most  of  the  religions  of  antiquity,  especially  those  of  the  east,  were 
at  that  time  known  but  superficially,  and  the  critical  research  into 
the  newer  forms  of  religion  had  as  yet  hardly  been  entered  upon 

One  instance  out  of  many.  Hegel  characterized  the  so-called 
Syriac  religions  as  **  die  Religion  des  Schmerzens''  (religion  of  suffering). 
In  doing  this,  he  of  course  thought  of  the  myth  and  the  worship  of 
Thammuz-Adonis.  He  did  not  know  that  these  are  by  no  means  of 
Aryanaic  origin,  but  were  borrowed  by  the  people  of  western  Asia  from 
their  eastern  neighbors,  and  are,  in  fact,  a  survival  of  an  older,  highly 
sensual  naturism.  Even  at  the  time  he  might  have  known  that  Adonis 
was  far  from  being  an  ethical  ideal,  that  his  worship  was  far  from  being 
the  glorification  of  a  voluntarily  suffering  deity.  In  short,  it  was 
known  that  only  the  comparative  method  could  conduce  to  the  desired 
end,  but  the  means  of  comparing,  though  not  wholly  wanting,  were 
inadequate. 


283  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Meanwhile,  material  was  being  supplied  from  another  quarter. 
Philogical  and  historical  science,  cultivated  after  strict  methods,  arch- 
aeology, anthropology,  ethnology,  no  longer  a  prey  to  superficial  the- 
orists and  fashionable  dilettanti  only,  but  also  subjected  to  the  laws  of 
the  critical  research,  began  to  yield  a  rich  harvest.  I  need  but  hint 
DSoVeries.^*  at  the  many  important  discoveries  of  the  last  hundred  years,  the  num- 
ber of  which  is  continually  increasing  You  know  them  full  well,  and 
you  also  know  that  they  are  not  confined  to  a  single  province  nor  to 
a  single  period.  They  reach  back  as  far  as  the  remotest  antiquity  and 
show  us,  in  those  ages  long  gone  by,  a  civilization  postulating  a  long 
previous  development,  but  also  draw  our  attention  to  many  concep- 
tions, manners  and  customs  among  several  backward  or  degenerate 
tribes  of  our  own  time,  giving  evidence  of  the  greatest  rudeness  and 
barbarousness.  They  thus  enable  us  to  study  religion  as  it  appears 
among  all  sorts  of  people  and  in  the  most  diversified  degrees  of  devel- 
opment. They  have  at  least  supplied  the  sources  to  draw  from,  among 
which  are  the  original  records  of  religion  concerning  which  people 
formerly  had  to  be  content  with  very  scanty,  very  recent  and  very 
untrustworthy  information.  You  will  not  expect  me  to  give  you  an 
enumeration  of  them.  Let  me  mention  only  Egypt,  Babylonia  and 
Assyria,  India  and  Persia,  and  of  their  sacred  books,  the  **  Book  of  the 
Dead,"  the  so-called  '*  Chaldean  Genesis,"  the  "  Cabylonia,"  the  "pen- 
itential psalms  "  and  mythological  texts,  the  '*Veda"  and  the  **Avesta." 
These  form  but  a  small  part  of  the  acquired  treasures,  but  though  we 
had  nothing  else  it  would  be  much. 

I  know  quite  well  that  at  first,  even  after  having  deciphered  the 
writing  of  the  first  two  named,  and  having  learned  in  some  degree  to 
understand  the  languages  of  all,  people  seemed  not  to  be  fully  aware 
of  what  was  to  be  done  with  these  treasures,  and  that  the  translations 
hurriedly  put  together  failed  to  lead  to  an  adequate  perception  of  the 
contents.  I  know  alsb  that  even  now,  after  we  have  learned  how  to 
apply  to  the  study  of  these  records  the  universally  admitted,  sound 
philological  principles,  much  of  what  we  believe  to  be  known  has  been 
rejected  as  being  valueless,  and  that  the  questions  and  problems  which 
have  to  be  solved  have  not  decreased  in  number,  but  are  daily  increas- 
ing. I  cannot  deny  that  scholars  of  high  repute  and  indisputable 
authority  are  much  divided  in  opinion  concerning  the  explanation  of 
those  texts,  and  that  it  is  not  easy  to  make  a  choice  out  of  so  many 
conflicting  opinions.  How  much  does  Brugsch  differ  in  his  represen- 
tation of  the  Egyptian  mythology  from  Edward  Meyer  and  Ermann! 
How  great  a  division  among  the  Assyriologists  between  the  Accadists, 
or  Sumerists  and  the  anti-Sumerists  or- anti- Accadists!  How  much 
differs  the  explanation  of  the  Veda  by  Roth,  Miiller  and  Grassman, 
from  that  of  Ludwig,  and  how  different  is  Barth's  explanation  from  Ber- 
gaigne's  and  Regnaad  s!  How  violent  was  the  controversy  between 
Speigel  and  Haupt  about  the  explanation  of  the  most  ancient  pieces 
in  the  Avesta;  and  now  in  this  year  of  grace,  while  the  younger  gener- 
ation, Bartholomae  and  Geldner    on  the  one  hand,  Geiger,  Wilhelm, 


Foil  owing 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  283 

Hubschmann,  Mills  on  the  other  hand,  are  following  different  roads, 
there  has  come  a  scholar  and  a  man  of  genius,  who  is,  however,  par- 
ticularly fond  of  paradoxes,  James  Darmsteter,  to  overthrow  all  that 
was  considered  up  to  his  time  as  being  all  but  stable,  nay,  even  to 
undermine  the  foundations,  which  were  believed  safe  enough  to  be 
built  upon. 

But  all  this  cannot  do  away  with  the  fact  that  we  are  following  the 
right  path,  that  much  has  already  been  obtained,  and  much  light  has 
been  shed  on  what  was  dark.  Of  not  a  few  of  these  new  fangled 
theories  itmaybe  said  they  are  atleast  useful  in  compelling  us  once  more 
to  put  to  a  severe  test  the  results  obtained.  So  we  see  that  the  modern 
science  of  religion,  comparative  theology,  has  sprung  from  these  two  theRightPath! 
sources;  the  want  of  a  firmer  empirical  base  of  operations,  felt  by  the 
philosophy  of  religion,  and  the  great  discoveries  on  the  domain  of  his- 
tory, archaeology  and  anthropology. 

These  discoveries  have  revealed  a  great  number  of  forms  of  relig- 
ion and  religious  phenomena  which,  until  now,  were  known  imperfectly 
or  not  at  all;  and  it  stands  to  reason  that  these  have  been  compared 
with  these  already  known  and  that  inferences  have  been  drawn  from  this 
comparison.  Can  anyone  be  said  to  be  the  founder  of  the  young 
science?  Many  have  conferred  this  title  upon  the  famous  Oxford  pro- 
fessor, F.  Max  Miiller;  others,  among  them  his  great  American  oppo- 
nent, the  no  less  famous  professor  of  Yale  college,  W.  Dwight  Whitney, 
have  denied  it  to  him.  We  may  leave  this  decision  to  posterity.  I, 
for  one,  may  rather  be  said  to  side  with  Whitney  than  with  Miiller. 
Though  I  have  frequently  contended  the  latter's  speculations  and 
theories,  I  would  not  close  my  eyes  to  the  great  credit  he  has  gained 
by  what  he  has  done  for  the  science  of  religion,  nor  would  I  gainsay 
the  fact  that  he  has  given  a  mighty  impulse  to  the  study  of  it,  espe- 
cially in  England  and  in  France. 

But  a  new  branch  of  study  can  hardly  be  said  to  be  founded. 
Like  others,  this  was  called  into  being  by  a  generally  felt  want,  in 
different  countries  at  the  same  time  and  as  a  matter  of  course.  The 
number  of  those  applying  themselves  to  it  has  been  gradually  in- 
creasing, and  for  years  it  has  been  gaining  chairs  at  universities,  first 
in  Holland,  afterward  also  in  France  and  elsewhere,  now  also  in  Amer- 
ica. It  has  already  a  rich  literature,  even  periodicals  of  its  own. 
Though  at  one  time  the  brilliant  talents  of  some  writers  threatened 
to  bring  it  into  fashion  and  to  cause  it  to  fall  a  prey  to  dilettanti — a 
state  of  things  that  is  to  be  considered  most  fatal  to  any  science,  but 
especially  to  one  that  is  still  in  its  infancy — this  danger  has  fortunately 
been  warded  off,  and  it  is  once  more  pursuing  the  noiseless  tenor  of 
its  way,  profiting  by  the  fell  criticism  of  those  who  hate  it. 

I  shall  not  attempt  to  write  its  history.  The  time  for  it  has  not 
yet  come.  The  rise  of  this  new  science,  the  comparative  research  of 
new  religions,  is  as  yet  too  little  a  feature  of  the  past  to  be  surveyed 
from  an  impartial  standpoint.  Moreover,  the  writer  of  this  paper 
himself  has  been  one  of  the  laborers  in  this  field  for  more  than  thirty 


284  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

years  past,  and  so  he  is,  to  some  extent,  a  party  to  the  conflict  of 
opinions.  His  views  would  be  apt  to  be  too  subjective,  and  could  be 
justified  only  by  an  exhaustive  criticism  which  would  be  misplaced 
N^^cience^^  here,  and  the  writing  of  which  would  require  a  longer  time  of  prepara- 
tion than  has  now  been  allowed  to  him.  A  dry  enumeration  of  the 
names  of  the  principal  writers,  and  the  titles  of  their  works,  would  be 
of  little  use,  and  would  prove  very  little  attractive  to  you.  There- 
fore, let  me  add  some  words  on  the  study  of  comparative  theology. 

The  first,  the  predominating  question  is:  Is  this  study  possible? 
In  other  words,  what  man,  however  talented  and  learned  he  may  be, 
is  able  to  command  this  immense  field  of  inquiry,  and  what  lifetime  is 
long  enough  for  the  acquiring  of  an  expansive  knowledge  of  all  religion? 
It  is  not  even  within  the  bounds  of  possibility  that  a  man  should 
master  all  languages,  to  study  in  the  vernacular  the  religious  records 
of  all  nations,  not  only  recognize  sacred  writings,  but  also  those  of  dis- 
senting sects  and  the  songs  and  sagas  of  uncivilized  people.  So  one  will 
have  to  put  up  with  the  translations,  and  everybody  knows  that  mean- 
ing of  the  original  is  but  poorly  rendered  even  by  the  best  transla- 
tions. One  will  have  to  take  upon  trust  what  may  be  called  second- 
hand information,  without  being  able  to  test  it,  especially  where  the  re- 
ligions of  the  so-called  primitive  peoples  are  concerned.  All  these  ob- 
jections have  been  made  by  me  for  having  the  pleasure  of  setting  them 
aside;  they  have  frequently  been  raised  against  the  new  study  and  have 
already  dissuaded  many  from  devoting  themselves  to  it.  Nor  can  it 
be  denied  that  they  contain  at  least  some  truth.  But  if,  on  account  of 
these  objections,  the  comparative  study  of  religions  were  to  be  esteemed 
impossible,  the  same  judgment  would  have  to  be  pronounced  upon 
many  other  sciences. 

I  am  not  competent  to  pass  an  opinion  concerning  the  physical 
and  biological  sciences.  I  am  alluding  only  to  anthropology  and  eth- 
nology, history,  the  history  of  civilization,  archaeology,  comparative 
philology,  comparative  literature,  ethics,  philosophy.  Is  the  inde- 
pendent study  of  all  these  sciences  to  be  relinquished  because  no  one 
can  be  required  to  be  versed  in  each  of  their  details  equally  well,  to 
have  acquired  an  exhaustive  knowledge,  got  at  the  mainspring  of  every 
people,  every  language,  every  literature,every  civilization,  every  group 
of  records,  every  period,  every  system?  There  is  nobody  who  will 
think  of  insisting  upon  this.  Every  science,  even  the  most  compre- 
hensive one,  every  theory  must  rest  on  an  empirical  basis,  must  start 
from  an  "unbiased  ascertaining  of  facts;"  but  it  does  not  follow  that  the 
tracing,  the  collecting,  the  sorting  and  the  elaborating  of  these  facts 
and  the  building  up  of  a  whole  out  of  these  materials  must  needs  be 
consigned  to  the  same  hands.  The  flimsily  constructed  speculative 
systems,  pasteboard  buildings  all  of  them,  we  have  done  away  with  for 
good  and  all. 

But  a  science  is  not  a  system,  not  a  well-arranged  storehouse  of 
things  that  are  known,  but  an  aggregate  of  researches  all  tending  to 
the  same  purpose,  though  independent  yet  mutually  connected,  and 


THE   WCRLUS  CONGRESS  OF  RELIGIONS.  285 

each  in  particular  connected  with  similar  researches  in  other  domain,s 
which  serve  thus  as  auxiliary  sciences.  Now  the  science  of  religion 
has  no  other  purpose  than  to  lead  to  the  knowledge  of  religion  in  its 
nature  and  in  its  origin.  And  this  knowledge  is  not  to  be  acquired,  at  ^ 
least  if  it  is  to  be  a  sound,  not  a  would-be  knowledge,  but  by  an  Researches, 
unprejudiced  historical-psychological  research.  What  should  be  done 
first  of  all  is  to  trace  religion  in  the  course  of  its  development,  that  is 
to  say  in  its  life,  to  inquire  what  every  family  of  religions,  as  for 
instance  the  Aryan  and  Semitic,  what  every  particular  religion,  what 
the  great  religious  persons  have  contributed  to  this  development,  to 
what  laws  and  conditions  this  development  is  subjected,  and  in  what 
it  really  consists?  Next  the  religious  phenomena,  ideas  and  dogmas, 
feelings  and  inclinations,  forms  of  worship  and  religious  acts  are  to  be 
examined,  to  know  from  what  wants  of  the  soul  they  have  sprung  and 
of  what  aspirations  they  are  the  expression.  But  these  researches, 
without  which  one  cannot  penetrate  into  the  nature  of  religion  nor 
form  a  conception  of  its  origin,  cannot  bear  lasting  fruit,  unless  the 
comparative  study  of  religious  individualities  lie  at  the  root  of  them. 
Only  to  a  few  it  has  been  given  to  institute  this  most  comprehensive 
inquiry,  to  follow  to  the  end  this  long  way.  He  who  ventures  upon  it 
cannot  think  of  examining  closely  all  the  particulars  himself;  he  has 
to  avail  himself  of  what  the  students  of  special  branches  have  brought 
to  light  and  have  corroborated  with  sound  evidence. 

It  is  not  required  of  every  student  of  the  science  of  religion  that 
he  should  be  an  architect;  yet,  though  his  study  may  be  confined 
within  the  narrow  bounds  of  a  small  section,  if  he  does  not  lose  sight 
of  the  chief  purpose,  and  if  he  applies  the  right  method,  he,  too,  will 
contribute  not  unworthily  to  the  great  common  work. 

So  a  search  after  the  solution  ot  the  abstruse  fundamental  ques- 
tions had  better  be  left  to  those  few  who  add  a  great  wealth  of  knowl- 
edge to  philosophical  talents.  What  should  be  considered  most  need- 
ful, with  a  view  to  the  present  standpoint  of  comparative  theology,  is 
this:  Learning  how  to  put  the  right  use  to  the  new  sources  that  have 
been  opened  up;  studying  thoroughly  and  penetrating  into  the  sense 
of  records  that  on  many  points  still  leave  us  in  the  dark;  subjecting 
to  a  close  examination  particular  religions  and  important  periods  about 
which  we  possess  but  scanty  information;  searching  for  the  religious 
meaning  of  myths,  tracing  prominent  deities  in  their  rise  and  develop- 
ment, and  forms  of  worship  through  all  the  important  changes  of 
meaning  they  have  undergone;  after  this  the  things  thus  found  have 
to  be  compared  with  those  already  known. 

Two  things  must  be  required  of  the  student  of  the  science  of 
religion.  He  must  be  thoroughly  acquainted  with  the  present  state 
of  the  research,  he  must  know  what  has  already  been  got,  but  also 
what  questions  are  still  unanswered;  he  must  have  walked,  though  it 
be  quick  in  time,  about  the  whole  domain  of  his  science;  in  short,  he 
must  possess  a  general  knowledge  of  religions  and  religious  phe- 
nomena.    But  he  should  not  be  satisfied  with  this.     He  should  then 


286  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

select  a  field  of  his  own,  larger  or  smaller,  according  to  his  capacities 
Require-  and  the  time  at  his  disposal;  a  field  where  he  is  quite  at  home,  where 
Stud^nte.^  *^^  he  himself  probes  to  the  bottom  of  everything  of  which  he  knows  all 
that  is  to  be  known  about  it,  and  the  science  of  which  he  then  must 
try  to  give  a  fresh  impulse  to.  Both  requirements  he  has  to  fulfill. 
Meeting  only  one  of  them  will  lead  either  to  the  superficial  dillettan- 
teism  which  has  already  been  alluded  to,  or  the  trifling  of  those  Philis- 
tines of  science,  who  like  nothing  better  than  occupying  our  attention 
longest  of  all  with  such  things  as  lie  beyond  the  bounds  of  what  is 
worth  knowing.  But  the  last-nanied  danger  does  not  need  to  be 
especially  cautioned  against,  at  least  in  America.  I  must  not  conclude 
without  expressing  my  joy  at  the  great  interest  in  this  new  branch  of 
science,  which  of  late  years  has  been  revealing  itself  in  the  new  world. 


Mrs.  Eliza  R.  Sunderland,  Ph.  D.,  Ann  Arbor,  Mich. 


Importance  of  the  §tudy  of  (Comparative 

f^eligions. 

Paper  by  MRS.  ELIZA  R.  SUNDERLAND,  PH.  D.,  of  Ann  Arbor,  Mich. 


Y  theme  bears  the  impress  of  the  nine- 
teenth century — the  century  par  ex- 
cellence in  scientific  research  and  clas- 
sification, which  has  given  us  the  new 
heavens  of  the  telescope,  the  spectro- 
scope and  stellar  photography;  the  new 
earth  of  geology,  chemistry,  mineral- 
ogy, botany  and  zoology,  and  the 
new  humanity  of  ethnology,  philology, 
psychology  and  hierology. 

But  the  nineteenth  century  is  only  the 
high  tide  of  that  medieval  renaissance 
which   aroused   the    mind    of    Europe 
from  its  long  slumber,  hanging  in  its 
;  sky  a  banner  bearing  only  a  mighty  in- 

terrogation point  with  the  words  "By 
this  sign  conquer."  Under  the  lead  of  this 
banner  the  medieval  church  was  challenged 
to  give  reason  why  each  individual  soul 
should  not  inquire  and  decide  freely  for  itself  in  matters  of  religion, 
and  the  Protestant  reformation  resulted.  The  old  established  mon- 
archies of  Europe  were  asked  to  give  reason  why  the  many  should  live 
and  toil  and  die  for  the  few,  and  modern  republicanism  was  born. 

Earth,  and  air  and  sea  were  asked  to  give  reason  why  man  should 
not  enter  into  his  birthright  of  ownership  of  all  physical  nature,  and 
steamship  and  steam  car,  telegraph  and  telephone  came  as  title  deeds 
to  man's  sovereignty. 

Onward  moves  the  victorious  banner,  and  collective  humanity  is 
asked  to  show  its  face  and  give  reason  why  it  is  black,  and  brown,  and 
white;  to  produce  its  languages  and  give  reasons  for  such  infinite 
variety;  to  draw  aside  the  curtain  from  its  holy  of  holies,  pronounce 
its  most  sacred  names,  recount  its  myths,  recite  its  mythologies,  ex- 

1^  289 


Man's  Sover^ 


290  THE    WORLD'S  CONGRESS  OF  RELIGION^. 

I 

plain  its  symbols,  describe  its  rites,  sing  its  hymns,  pray  its  prayer*? 
and,  finally,  give  up  its  life  history  of  origins  and  transformations. 
Such  in  brief  is  the  work  of  the  nineteenth  century. 

What  is  the  value  of  this  work?  I  am  asked  to  respond  only  for 
one  department  of  it,  namely,  that  of  hierology,  or  the  comparative 
study  of  religions. 

What  is  the  value  and  importance  of  a  comparative  study  of  relig- 
ions? What  lessons- has  it  to  teach?  I  may  answer,  first,  that  the  results 
of  hierology  form  part  of  the  great  body  of  scientific  truth,  and  as  such 
Value  and  ^^^^  ^  recognized  scientific  value  as  helping  to  complete  a  knowledge 
Importance.  of  man  and  his  environment;  and  I  shall  attempt  to  show  that  a  seri- 
ous study  by  an  intelligent  public  of  the  great  mass  of  facts  already 
gathered  concerning  most  of  the  religions  of  the  world  will  prove  of 
great  value  in  at  least  two  directions — first,  as  a  means  of  general, 
second,  as  a  means  of  religious  culture.  Matthew  Arnold  defines  cult- 
ure as  ''the  acquainting  ourselves  with  the  best  that  has  been  known 
and  said  in  the  world  and  thus  with  the  history  of  the  human  spirit." 
This  is  a  nineteenth  century  use  of  the  word. 

The  Romans^would  have  used  instead  "humanitas,"  or,  with  an 
English  plural,  "the  humanities,"  to  express  a  corresponding  thought. 
The  schoolmen,  adopting  the  Latin  term,  limited  its  application  to  the 
languages,  literature,  history,  art  and  archaeology  of  Greece  and  Rome, 
assuming  that  thither  the  world  must  look  for  the  most  enlightening 
and  humanizing  influences,  and,  in  their  use  of  the  word,  contrasting 
these  as  human  products  with  "divinity"  which  completed  the  circle  of 
scholastic  knowledge.  But  the  world  of  the  nineteenth  century  is  larger 
than  that  of  medieval  Europe,  and  we  may  well  thank  Mr.  Arnold  for  a 
new  word  suited  to  the  new  times.  Culture — acquainting  ourselves 
with  the  best  that  has  been  known  and  said  in  the  world  and  thus  with 
the  history  of  the  human  spirit  This  will  require  us  to  know  a  great 
body  of  literature;  but  when  we  inquire  for  the  best  we  shall  find  our- 
selves confronted  by  a  vast  mass  of  religious  literature.  Homer  was  a 
great  religious  poet;  Hesiod,  also.  The  central  idea  in  all  the  great 
dramas  of  ^schylus,  Sophocles  and  Euripides  was  religious,  and  no  one 
need  hope  to  penetrate  beneath  the  surface  of  any  of  these,  who  lacks 
a  sympathetic  acquaintance  with  the  religious  ideas,  myths  and  mythol- 
ogies of  the  Greeks.  Dante's  "Divine  Comedy,"  Milton's  "Paradise 
Lost"  and  Goethe's  "Faust"  are  religious  poems,  to  read  which  intelli- 
gently one  must  have  an  acquaintance  with  medieval  mythology  and 
modern  Protestant  theology. 

Then  there  are  the  great  Bibles  of  the  world,  the  Christian  and 
Jewish,  the  Mohammedan  and  Zoroastrian,  the  Brahman  and  Buddhist 
and  the  two  Chinese  sacred  books.  It  is  of  these  books  that  Emerson 
sings: 

Out  of  the  heart  of  nature  rolled 
The  burden  of  the  Bible  old; 
The  litanies  of  nations  came, 
Like  the  volcano's  tongue  of  flame, 
Up  from  the  burning  core  below, 
Tne  canticles  of  love  and  woe. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  291 

He  who  would  be  cultured  in  Matthew  Arnold's  sense  of  being 
acquainted  with  the  history  of  the  human  spirit  must  know  these 
books,  and  this  means  a  patient,  careful  study  of  the  growth  and  de- 
v^elopment  of  rites,  symbols,  myths  and  mythologies,  traditions,  creeds 
and  priestly  orders  through  long  centuries  of  time,  from  far  away 
primitive  nature  worship  up  to  the  elaborate  ritual  and  developed  lit- 
urgy which  demanded  the  written  book. 

But  religion  is  a  living  power  and  not,  therefore,  to  be  confined  to 
book  or  creed  or  ritual.  All  these,  religion  called  into  being,  and  is 
itself,  therefore,  greater  than  any  or  all  of  them.  So  far  from  being 
confined  to  book  and  creed  and  ritual,  religion  has  proved,  in  the  words 
of  Dr.  C.  P.  Tiele"one  of  the  most  potent  factors  in  human  history;  Power.*^^^*^ 
it  has  founded  and  overthrown  nations,  united  and  divided  empires; 
has  sanctioned  the  most  atrocious  deeds  and  the  most  cruel  customs; 
has  inspired  beautiful  acts  of  heroism,  self-renunciation  and  devotion, 
and  has  occasioned  the  most  sanguinary  wars,  rebellions  and  persecu- 
tions. It  has  brought  freedom,  happiness  and  peace  to  nations,  and, 
anon,  has  proved  a  partisan  of  tyranny;  now  calling  into  existence  a 
brilliant  civilization,  then  the  deadly  foe  to  progress,  science  and  art." 
All  this  is  a  part  of  world  history,  and  the  student  who  ignores  it  or 
passes  over  lightly  the  religious  motive  underlying  it  is  thereby  ob- 
scuring the  hidden  causes  which  alone  can  explain  the  outer  facts  of 
history. 

Again,  the  human  spirit  has  ever  delighted  to  express  itself  in  art. 
True  culture,  therefore,  requires  a  knowledge  of  art.  But  to  know  the 
world's  art  without  first  knowing  the  world's  religions  would  be  to 
read  Homer  in  the  original  before  knowing  the  Greek  alphabet. 
Why  the  vastness  and  gloom  of  the  Egyptian  temples?  the  approaches 
to  them  through  long  rows  of  sphinxes?  What  mean  these  sphinxes 
and  the  pyramids,  the  rock-hewn  temple  tombs  and  the  obelisks  of 
ancient  Egyptian  art?  Why  the  low,  earth-loving  Greek  temple,  with 
all  its  beauty  and  external  adornment?  What  is  the  central  thought 
in  Greek  sculpture?  Why  does  the  medieval  cathedral  climb  heaven- 
ward, with  its  massive  towers  and  turrets? 

What  is  the  meaning  of  the  tower  temples  of  ancient  Assyria  and 
Babylon  and  the  mosques  and  minarets  of  western  Asia?  All  are 
symbols  of  religious  life,  and  are  blind  and  meaningless  without  an 
understanding  of  that  life.  Blot  out  the  architecture  and  sculpture 
whose  motive  is  strictly  religious,  and  how  great  a  blank  remains? 
Painting  and  music,  too,  have  been  the  handmaidens  of  religion,  and 
cannot  be  mastered  in  their  full  depths  of  meaning  save  by  one  who 
knows  something  of  the  religious  ideas  and  sentiments  which  gave 
them  birth;  eloquence  has  found  its  deepest  inspiration  in  sacred 
themes;  and  philosophy  is  only  the  attempt  of  the  intellect  to  formu- 
late what  the  heart  of  man  has  striven  after  and  felt. 

Let  a  student  set  himself  the  task  of  becoming  intelligent  con- 
cerning the  philosophic  speculations  of  the  world,  and  he  will  soon     - 
find  that  among  all  peoples  the  earliest  speculations  have  been  of  a 


292  THE  WORLD'S  CONGRESS  OE  RELIGIONS. 

religious  nature,  and  that  out  of  these,  philosophy  arose.     If,  then,  he 
would   understand  the  development   of   philosophy,  he    must    begin 
EarUestSpec-  with  the  development  of  the  religious  consciousness  in  its  beginnings 
nJations.  in  the  ludo-Germauic  racc,  the  Semitic  racc,  and  in  Christianity.      As 

Dr.  Pfleiderer  shows  in  his  "Philosophy  of  Religion  on  the  Basis  of  Its 
History:" 

"  There  could  have  been  no  distinct  philosophy  of  religion  in  the 
ancient  world,  because  nowhere  did  religion  appear  as  an  independent 
fact,  clearly  distinguished  alike  from  politics,  art  and  science.  This 
condition  was  first  fulfilled  in  Christianity.  But  no  philosophy  of 
religion  was  possible  in  medieval  Christianity,  because  independent 
scientific  investigation  was  impossible.  All  thinking  was  dominated 
either  by  dogmatism  or  by  an  undefined  faith." 

If  the  germs  of  a  philosophy  of  religion  may  be  found  in  the 
theosophic  mysticism  and  the  anti-scholastic  philosophy  of  the  renais- 
sance, its  real  beginnings  are  to  be  found  not  earlier  than  the  eight- 
eenth century.  But  what  a  magnificent  array  of  names  in  the  two  and 
a  quarter  centuries  since  Spinoza  wrote  his  theologico-political  treatise 
in  1670.  .  Spinoza,  Leibnitz,  Lessing,  Kant,  Herder,  Goethe,  Fichte, 
Schleiermacher,  Schelling,  Hegel,  and,  if  we  would  follow  the  tendencies 
of  philosophic  religious  thought  in  the  present  day,  Feuerbach,  Comte, 
Strauss,  Mill,  Spencer,  Matthew  Arnold,  Hermann,  Schopenhauer,  Von 
Hartmann,  Lotze,  Edward  Caird,JohnCaird  and  Martineau.  No  student, 
who  aspires  to  an  acquaintance  with  philosophy,  can  afford  to  be 
ignorant  of  these  thinkers  and  their  thoughts;  but  to  follow  most 
intelligently  the  thought  of  any  one  of  them  he  will  need  a  prelimi- 
nary acquaintance  with  hierology  through  such  careful,  painstaking 
conscientious  work  in  the  study  of  different  religions  as  has  been 
made  by  such  scholars  as  Max  Miiller,  C.  P.  Tiele,  Keunen,  Ernest 
Renan,  Albert  Reville,  Prof.  Robertson  Smith,  Renouf,  La  Saus 
saye  and  Sayce. 

If  religious  thought  and  feeling  is  thus  bound  up  with  the  litera- 
ture, art  and  philosophy  of  the  world,  not  less  close  is  its  relation  to 
the  language,  social  and  political  institutions  and  morals  of  humanity. 
It  is  sacred  names  quite  as  often  as  any  other  words  which  furnish  the 
philologist  his  links  in  the  chain  of  proofs  of  relationship  between 
languages.  It  does  not  need  a  Herbert  Spencer  to  point  out  that 
political  institutions  and  offices  are  frequently  related  to  religion  as 
effect  to  cause;  the  king's  touch  and  the  doctrine  of  divine  right  of 
kings  are  only  survivals  from  the  days  of  the  medicine  man  and 
heaven-born  chief. 

The  question  concerning  the  relations  of  religion  to  ethics  is 
a  living  one  in  modern  thought.  One  class  of  thinkers  insists,  that 
ethics  is  all  there  is  of  religion  that  can  be  known  or  can  be  of  value 
to  man;  another,  that  ethics,  if  lived,  will  of  necessity  blossom  out  into 
religion,  since  religion  is  only  ethics  touched  with  emotion;  another, 
that  religion  and  ethics  are  two  distinct  things  which  have  no  neces- 
sary relation  to  each  other;  and  still  others  maintain  that  there  is 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  293 

no  high  and  persistent  moral  life  possible  without  the  sanctions  of 
religion,  and  no  high  and  worthy  religion  possible  without  an  accom- 
panying high  morality;  that  whatever  may  be  true  in  low  conditions 
of  civilization,  any  religion  adapted  to  high  civilizations  must  be  eth- 
ical, and  any  ethical  precepts  or  principles  which  are  to  helpfully  con- 
trol men's  lives  must  be  rooted  in  faith.  A  wide  and  careful  study  of 
the  world's  religions  ought  to  throw  light  upon  the  problem. 

Such  a  study  would  point  to  the  conclusion  that,  though  differing . 
greatly  among  themselves  in  other  ways,  all  religions,  even  the  oldest 
and  poorest,  must  have  shown  some  faint  traces  at  least  of  awakening 
moral  feeling.  From  an  early  period  moral  ideas  are  combined  wi^^h  Moral  Ideas, 
religious  doctrines,  and  the  old  mythologies  are  modified  by  them. 
Ethical  attributes  are  ascribed  to  the  gods,  especially  the  highest. 
Later,  but  only  in  the  higher  nature  religions,  ethical  as  well  as  intel- 
lectual abstractions  are  personified  and  worshiped  as  divine  beings. 

What  are  the  historic  facts  in  the  case?  Have  religion  and  mor- 
ality had  a  contemporaneous  development,  and  in  conjunction?  or  has 
the  history  of  the  two  run  on  distinct  and  divergent  lines?  Who  shall 
answer  authoritatively  save  the  student  of  the  history  of  religions? 
Let  us  question  some  such.  "All  religions,"  says  C.  P.  Tiele,  "are 
either  race  religious  or  religions  proceeding  from  an  individual 
founder;  the  former  are  nature  religions;  the  latter  ethical  religions. 
In  the  nature  religions  the  supreme  gods  are  the  mighty  powers  of 
nature,  and  though  there  are  great  mutual  differences  between  them, 
some  standing  on  a  much  higher  plane  than  others,  the  oldest  and 
poorest  must  have  shown  some  faint  traces,  at  least,  of  awakening 
moral  feeling.  In  some  a  constant  and  remarkable  progress  is  also  to 
be  noticed.  Gods  are  more  and  more  anthropomorphized,  rites 
humanized.  From  an  early  period  moral  ideas  are  combined  with 
religious  doctrines  and  the  old  mythologies  are  modified  by  them. 
Ethical  attributes  are  ascribed  to  the  gods,  especially  to  the  highest. 
Nay,  ethical  as  well  as  intellectual  abstractions  are  personified  and 
worshiped  as  divine  beings.  But,  as  a  rule,  this  happens  only  in  the 
most  advanced  stages  of  nature  worship.  Nature  religions  can  for  a 
long  time  bear  the  introduction  into  their  mythologies  of  moral  as 
well  as  aesthetic,  scientific  and  philosophical  notions;  and  they  are  un- 
able to  shut  them  out,  for  if  they  did  so  they  would  lose  their  hold 
upon  the  leading  classes  among  the  more  civilized  nations. 

"  If,  however,  the  ethical  elements  acquire  the  upper  hand  so  that 
they  become  the  predominating  principle,  then  the  old  forms  break  in 
twain  by  the  too  heavy  burden  of  new  ideas,  and  the  old  rites  being 
useless,  become  obsolete.  Then  nature  religion  inevitably  dies  of 
inanition.  When  this  culminating  point  has  been  reached  the  way  is 
prepared  for  the  preaching  of  an  ethical  religious  doctrine. 

"  Ethical  religions  ai  e  communities  brought  together,  not  by  a  com- 
mon belief  in  national  traditions,  but  by  the  common  belief  in  a  doc-     a  Doctrine  of 
trine  of  salvation,  and  organized  with  the  aim  of  maintaining,  fostering.  Salvation, 
propagating  and  practicing  that  doctrine.     This  fundamental  doctrine 


294  THE   V/ORLD'S  CONGRESS  OF  RELIGIONS, 

is  considered  by  its  adherents  in  each  case  as  a  divine  revelation,  and 
he  who  revealed  it,  an  inspired  prophet  or  son  of  God." 

The  ethical  religions  Tiele  divides  into  national,  or  particularistic 
and  universalistic.  The  latter,  three  in  number,  are  the  dominant  re- 
ligions in  the  world  today.  Of  these,  Islamism  has  emphasized  the 
religious  side,  the  absolute  sovereignty  of  God,  opposing  to  it  the 
nothingness  of  man,  and  has  thus  neglected  to  develop  morals.  Bud- 
dhism, on  the  contrary,  neglects  thedivine,  preaches  the  final  salvation 
of  man  from  the  miseries  of  existence  through  the  power  of  his  own 
self-renunciation,  and  as  it  was  atheistic  in  its  origin  it  soon  becomes 
infected  by  the  most  fantastic  mythology  and  the  most  childish  super- 
stitions. Christianity  in  its  founder  did  full  justice  to  both  the  divine 
and  human  sides;  if  the  greatest  commandment  was  love  to  God,  the 
second  was  like  unto  it,  viz.,  love  to  man.  Such  is  a  brief  resume  of  C. 
P.  Tide's  account  of  the  mutual  historical  relations  of  ethics  and 
religion. 

Albert  Reville  devotes  a  chapter  of  his  "Prolegomena  to  the  His- 
tory of  Religions"  to  the  same  question.  He  finds  that  morality.  Tike 
religion,  began  very  low  down  and  rose  very  high;  that  with  morality, 
as  with  religion,  we  must  recognize  in  the  human  mind  a  spontaneous 
disposition  sui generis,  arising  from  its  natural  constitution,  destined  to 
expand  in  the  school  of  experience,  but  which  that  school  can  never 
create. 

With  the  entrance  of  moral  prepossessions  into  religion,  life  be- 
yond the  tomb  becomes  a  place  of  divine  rdwards,  and  thus  originates 
a  new  chapter  of  religious  history.  Under  monotheism  the  connection 
between  religion  and  morality  becomes  still  closer.  Here  everything, 
the  physical  world,  human  society,  human  personality,  has  but  one  all- 
powerful  master.  Moral  order  is  his  work  by  the  same  right  and  as 
Duiy.'^^^*^^^'^^  completely  as  physical  order.  Obedience  to  the  moral  law  becomes 
then  essentially  a  religious  duty.  Consequently,  the  religious  ideal 
rises  and  becomes  purified  at  the  same  time  as  the  moral  ideal.  We 
may  even  say  that,  in  the  Gospel,  religion  and  morality  are  no  longer 
easily  to  be  distinguished;  upon  the  basis  of  the  monotheistic  princi- 
ple and  the  affinity  of  nature  between  man  and  God,  the  religion  of 
Jesus  moves  on  independently  of  dogma  and  of  rite,  consisting  essen- 
tially of  strictly  moral  provisions  and  applications. 

"Has  morality  gained  or  lost  by  this  close  alliance  with  religion?'" 
asks  Reville;  and  answers:  "In  a  general  way  we  may  say  that  the 
characteristic  of  the  religious  sentiment,  when  it  is  associated  with 
another  element  of  human  life,  is  to  render  this  element  much  more 
intense  and  more  powerful.  From  this  simple  observance  we  have  the 
right  to  conclude  that  as  a  general  rule  morality  gains  in  attractive- 
ness, in  power  and  in  strength  by  its  alliance  with  religion." 

True,  unenlightened  religion  has  sometimes  perverted  the  moral 
sense  and  reduced  morality  to  a  utilitarian  calculation.  Most  of  the 
religions  which  have  assigned  a  large  place  to  morality  have  found- 
ered on  the  rock  of  asceticism,  especially  Brahmanism,  Buddhism  and 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  295 

the  Christianity  of  the  Middle  Ages.  Religion  has  sometimes  failed  to 
distinguish  between  morality  and  ritual,  or  morality  and  occult  belief, 
and  we  have  the  spectacle  of  a  punctilious  observer  of  rites  consid-  observer  of 
ered  to  be  more  nearly  united  to  God,  notwithstanding  terrible  viola-  ^^'®^* 
tions  of  the  moral  law,  than  is  the  good  man  who  fails  in  ritual  or 
creed.  And  yet,  Reville  concludes  from  the  individual  point  of  view: 
"The  question  which  the  spiritual  tribunal  of  each  of  us  is  alone  quali- 
fied to  decide  is,  whether  we  ought  not  to  congratulate  the  mar  who 
derives  from  his  religious  convictions,  freed  from  narrowness,  from 
utilitarianism  and  from  superstition,  the  source,  the  charm  and  the 
vigor  of  his  moral  life.  Persuaded  that  for  most  men  the  alliance  be- 
tween religion  and  morality  cannot  but  be  salutary,  I  must  pronounce 
in  the  affirmative." 

If  the  conclusions  of  all  students  of  hierology  shall  prove  in  har- 
mony with  the  views  here  expressed  as  to  the  close  connection  in 
origin  and  in  history,  between  morality  and  religion,  a  connection 
growing  closer  as  each  rises  in  the  scale  of  worth,  until  we  find  in  the 
very  highest  the  two  indissolubly  united,  may  we  not  conclude  a  wise 
dictum  for  our  modern  life  to  be  "what  God  in  history  has  joined 
together  let  not  man  in  practice  put  asunder?"  Rather  let  him  who 
would  lift  the  world  morally  avail  himself  of  the  motor  power  of  re- 
ligion; let  him  who  would  erect  a  temple  of  religion  see  to  it  that  its 
foundations  are  laid  in  the  enduring  granite  of  character. 

I  come  now  to  the  second  division  of  my  subject,  namely,  the 
value  of  hierology  as  a  means  of  religious  culture. 

What  is  religion?  Ask  the  question  of  an  ordinary  communicant 
of  any  religious  order  and  the  answer  will  in  all  probability,  as  a  rule, 
emphasize  some  surface  characteristic. 

The  orthodox  Protestant  defines  it  as  a  creed;  the  Catholic,  a 
creed  plus  a  ritual — believe  the  doctrines  and  observe  the  sacraments;  what  is  R©- 
the  Mohammedan  as  a  dogma;  the  Buddhist  as  an  ethical  system;  the  l^®^- 
Brahmin  as  caste;  the  Confucian  as  a  system  of  statecraft.  But  let  the 
earnest  student  ask  further  for  the  real  meaning  to  the  worshiper,  of 
his  ritual,  creed,  dogma,  ethics,  caste  and  ethics-political,  and  he  will 
find  each  system  to  be  a  feeling  out  after  a  bond  of  union  between  the 
human  and  the  divine;  each  implies  a  mode  of  activity,  a  process  by 
which  the  individual  spirit  strives  to  bring  itself  into  harmonious  re- 
lations with  the  highest  power,  will,  or  intelligence.  Each  is  of  value 
in  just  so  far  as  it  is  able  to  inaugurate  some  felt  relation  between  the 
worshiper  and  the  superhuman  powers  in  which  he  believes.  In  the 
language  of  philosophy,  each  is  a  seeking  for  a  reconciliation  of  the 
ego  and  the  non-ego. 

The  earnest  student  will  find  many  resemblances  between  all  these 
communions;  his  own  included.  They  all  started  from  the  same  sim- 
ple germ;  they  have  ^11  had  a  life  history  which  can  be  traced,  which 
is  in  a  true  sense  a  development,  and  whose  laws  can  be  formulated; 
they  all  have  sought  outward  expression  for  the  religious  yearning 
and  have  aU  found  it  in  symbol,  rite,  myth,  tradition,  creed.    The  r^svilt 


296 


THE   WORLD'S   CONGRESS  OF  RELIGIONS. 


An  Attribute 
of  Humanity. 


Study  of  AU 
Religions. 


of  such  a  study  must  be  to  reveal  man  to  himself  in  his  deepest  nature; 
it  enables  the  individual  to  trace  his  own  lineaments  in  the  mirror  and 
see  himself  in  the  perspective  of  humanity.  Prior  to  such  study, 
religion  is  an  accident  of  time  and  place  and  nationality;  a  particular 
revelation  to  his  particular  nation  or  age,  which  might  have  been  with- 
held from  him  and  his,  as  it  was  withheld  from  the  rest  of  the  world, 
but  for  the  distinguishing  favor  of  the  Divine  Sovereign  of  the  universe 
in  choosing  out  one  favored  people  and  sendmg  to  that  one  a  special 
revelation  of  His  will. 

After  such  study  religion  is  an  attribute  of  humanity,  as  reason 
and  language  and  tool-making  are;  needing  only  a  human  being  placed 
in  a  physical  universe  which  dominates  his  own  physical  life,  which 
cribs  and  cabins  him  by  its  inexorable  laws,  and,  lo!  defying  those 
laws  he  steps  out  into  the  infinite  world  of  faith,  of  hope,  of  aspiration, 
of  God.  The  petty  distinctions  of  savage,  barbarian,  civilized  and  en- 
lightened sink  into  the  background.  He  is  a  man,  and  by  virtue  of 
his  manhood,  his  human  nature,  he  worships  and  aspires.  A  compara- 
tive study  of  religions  furnishes  the  only  basis  for  estimating  the  relative 
worth  of  any  religion. 

Many  of  you  saw  and  perhaps  shared  the  smile  and  exclamation 
of  incredulous  amusement  over  the  paragraph  which  went  the  rounds 
of  the  papers  some  fnonths  ago  to  the  effect  that  the  Mohammedans 
were  preparing  to  send  missionaries  and  establish  a  Mel  ammedan 
mission  in  New  York  City.  But  why  the  smile  and  exclamation?  Be- 
cause of  our  sense  of  the  superiority  of  ourown  form  of  religious  faith. 
Yet  Christianity  has  utterly  failed  to  control  the  vice  of  drunkenness. 
Chicago  today  is  dominated  by  the  saloons.  Nor  is  it  alone  in  this 
respect.  Christian  lands  everywhere  are  dotted  with  poorhouses,  asy- 
lums, jails,  penitentiaries,  reformatories,  built  to  try  to  remedy  evils, 
nine-tenths  of  which  were  caused,  directly  or  indirectly,  by  the  drink 
habit  which  Christendom  fails  to  control  and  is  powerless  to  uproot. 
But  Mohammedanism  does  control  it  in  oriental  lands.  Says  Isaac 
Taylor.  "Mohammedanism  stands  in  fierce  opposition  to  gambling:  a 
gambler's  testimony  is  invalid  in  law."  And  further:  "Islam  is  the 
most  powerful  total  abstinence  association  in  the  world."  This  testi- 
mony is  confirmed  by  other  writers  and  by  illustration.  If  it  can  do 
so  on  the  western  continent  as  well,  then  what  better  thing  could  hap- 
pen to  New  York,  or  to  Chicago  even,  than  the  establishment  of  some 
vigorous  Mohammedan  missions?  And  for  the  best  good  of  Chicago 
it  might  be  well  that  Mayor  Harrison  instruct  the  police  that  the  mis- 
sionaries are  not  to  be  arrested  for  obstructing  the  highway  if  they 
should  venture  to  preach  their  temperance  gospel  in  the  saloon 
quarters. 

But  if  a  study  of  all  religions  is  the  only  road  to  a  true  definition 
of  religion  and  classification  of  religions,  it  is  quite  as  necessary  to  the 
intelligent  comprehension  of  any  one  religion.  Goethe  declared  long 
ago  that  he  who  knows  but  one  language  knows  none,  and  Max  Miiller 
applies  the  adage  to  religion.    A  very  little  thought  will  show  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  297 

truth  of  the  application  in  either  case.  On  the  old  time  supposition 
tha*:  religion  and  language  alike  came  down  ready  formed  from  heaven, 
a  divine  gift  or  revelation  to  man,  this  would  not  be  true.  Complete 
in  itself,  with  no  earthly  relationships,  why  should  it  need  anything 
but  itself  for  its  comprehension.  But  modern  scientific  inquiry  soon 
dispels  any  such  theories  of  the  origin  of  language  and  religion  alike. 
If  the  absolute  origin  of  each  is  lost  in  prehistoric  shadows,  the  light  of 
history  shows  each  as  a  gradual  evolution  or  development,  whose  laws 
of  development  can  to  some  extent  be  traced,  whose  history  can  be, 
partially  at  least,  deciphered.  But  if  an  evolution,  a  development, 
then  are  both  religion  and  language  in  the  chain  of  cause  and  effect, 
and  no  single  link  of  that  chain  can  by  any  possibility  be  compre- 
hended alone  and  out  of  relation  to  the  links  preceding  and  following. 

Allow  me  to  illustrate  this  proposition  at  some  length.  I  am  a 
Christian.  I  want  to  know  the  nature,  meaning  and  import  of  the 
Christian  religion.  I  find  myself  in  the  midst  of  a  great  army  of  sects 
all  calling  themselves  Christians.  I  must  either  admit  the  claim  of  all, 
or  I  must  prove  that  only  one  has  right  to  the  name,  and  to  do  either 
rationally  I  must  become  acquainted  with  all.  But  they  absolutely 
contradict  each  other  and  some  of  them,  at  least,  the  original  records 
of  Christianity,  in  both  their  creed  and  ritual. 

Here  is.  one  sect  that  holds  to  the  unity  of  God;  here  another 
that  contends  earnestly  for  a  Trinity;  here  one  that  worships  at  high 
altars  with  burning  candles,  processions  of  robed  priests,  elevation  of 
the  host,  holy  water,  adoration  of  the  Virgin  Mother,  and  humble  con- 
fessional, all  in  stately  cathedrals,  with  stained-glass  windows,  pealing 
organ  and  surpliced  choir;  there  another,  which  deems  that  Christian- 
ity is  foreign  to  all  such  ritual,  and  whose  worship  consists  in  waiting 
quietly  for  an  hour  within  the  four  bare  wails  of  the  quaker  meeting- 
house to  see  if  the  inner  voice  hath  ought  of  message  from  the  great 
enlightening  spirit. 

How   account    for  such   differences   when    all  claim  a  common  . 

source?  Only  by  tracing  back  the  stream  of  Christian  history  to  its  Comm™i? 
source  and  following  each  tributary  to  its  source,  thus,  if  possible,  to  yource. 
discover  the  origin  of  elements  so  dissimilar.  Seriously  entered 
upon  the  quest,  we  discover  here  a  stream  of  influence  from  ancient 
Egypt,  "through  Greece  and  Rome,  bringing  to  Roman  Catholic  Chris- 
tendom," so  says  Tiele,  "the  germs  of  the  worship  of  the  virgin,  the 
doctrine  of  the  immaculate  conception  and  the  type  of  its  theocracy." 

Another  tributary  brings  in  a  stream  of  Neo-Platonism  with  its 
doctrine  of  the  Word,  or  Logos;  there  a  stream  of  Graeco-Roman 
mythology  with  a  deifying  tendency  so  strongly  developed  that  it  will 
fall  in  adoration  equally  before  a  Roman  emperor  or  a  Paul  and 
Cephas,  whose  deeds  seem  marvelous.  Another  stream  from  imperial 
Rome  brings  its  gift  of  hierarchical  organization,  and  here  a  tributary 
comes  in  from  the  German  forests  bringing  the  festivals  of  the  sun  god 
and  the  Q^'g  god  of  the  newly  developing  life  of  spring.  Christianity 
cannot  banish  these  festivals;  too  long  have  they  held  place  in  the 

00 


§98  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

religious  consciousness  of  the  people.  She  can,  however,  and  does 
adopt  and  baptize  them,  and  we  have  the  gorgeous  Catholic  festivals 
of  Christmas  and  Easter. 

Christianity  itself  sends  its  roots  back  into  Judaism;  hence,  to 
know  it  really  in  its  deepest  nature,  we  must  apply  to  it  the  laws  of 
heredity,  i.  e.^  we  must  study  Judaism.  Judaism  has  its  sacred  book, 
and  our  task  will  be  easy,  so  we  think.  But  a  very  little  unbiased 
study  will  show  us  that  Judaism  is  not  one,  but  many.  There  is  the 
Judaism  which  talks  freely  of  angels  and  devils  and  the  future  life, 
happiness  or  misery,  and  there  is  the  earlier  Mosaism  which  knows 
nothing  of  angels  or  devils  and  of  no  future  life  save  that  of  sheol,  in 
which,  as  David  declares,  there  is  no  service  of  God  possible.  Would 
we  understand  this  difference  we  must  note  a  tributary  stream  flowing 
in  from  Babylonia,  and  if  we  will  trace  this  to  its  source  we  shall  find 
its  fountain  head  in  the  Persian  dualism  of  Ormuzd  and  Ahriman,  the 
god  of  light  and  the  god  of  darkness,  with  their  attendant  angels. 
Only  after  the  Babylonish  captivity  do  we  find  in  Judaism  angels  and 
a  hierarchy  of  devils. 

Pass  back  through  the  Jewish  sacred  books,  and  strange  things 
will  meet  us.  Here  a  "Thus  saith  the  Lord"  to  Joshua;  "Slay  all  the 
Canaanites,  men,  women  and  helpless  children;  I  suffer  not  one  to 
live;"  "Sell  the  animal  that  has  died  of  itself  to  the  stranger  within 
your  gate,  but  not  to  those  of  your  own  flesh  and  blood."  The  Lord 
comes  to  dine  with  Abraham  under  the  oak  at  Mamre  on  his  way 
down  to  Sodom  to  see  if  the  reports  of  its  great  wickedness  be  true, 
and  discusses  his  plans  with  his  host.  Naaman  must  carry  home  with 
him  loads  of  Palestinian  earth  if  he  would  build  an  altar  to  the  god  of 
the  Hebrews  whose  prophet  has  cured  his  leprosy. 

The  Lord  guides  the  Israelites  through  the  wilderness  by  a  pillar 
of  fire  by  night  and  of  smoke  by  day,  lives  in  the  ark,  and  in  it  goes 
before  the  Israelites  into  battle;  is  captured  in  the  ark  and  punishes 
the  Philistines  till  they  send  Him  back  to  His  people.  The  Lord 
makes  a  covenant  with  Abraham,  and  it  is  confirmed  according  to 
divine  command  by  Abraham  slaying  and  dividing  animals  and  the 
Lord  passing  between  the  parts,  thus  affirming  His  share  in  the  covenant. 

Is  this  the  same  God  of  whom  Jesus  taught?  This  the  religion  out 
of  which  sprang  Christianity?  How,  then,  account  for  the  immense 
distance  between  the  two?  To  do  this  we  must  trace  the  early  Hebrew 
religion  to  its  source  and  then  follow  the  stream  to  the  rise  of  Chris- 
tianity, seeking  earnestly  for  the  causes  of  the  transformation.  What 
J. ,.  .  ,  was  the  early  Hebrew  religion?  A  branch  of  the  great  Semitic  family 
the  Bemites.  **  of  religions.  What  was  the  religion  of  the  Semites  and  who  were 
the  Semites?  These  questions  have  been  answered  in  an  exhaustive 
and  scholarly  manner,  so  far  as  he  goes,  by  Prof.  Robertson  Smith  in 
the  volume  entitled,  "The  Religion  of  the  Semites,"  a  volume  to  which 
no  student  of  the  Old  Testament,  who  wishes  to  understand  that  rich 
treasury  of  oriental  and  ancient  sacred  literature,  can  afford  not  to 
give  a  serious  study. 


TMB  WORLD'S  CONGRESS  OF  RELIGIONS, 


2^9 


Magic    and 


The  Semites  occupied  all  the  lands  of  western  Asia  from  the 
Tigro-Euphrates  .valley  to  the  Mediterranean  Sea.  They  included  the 
Arabs,  Hebrews  and  Phoenicians,  the  Aramaeans,  Babylonians  and 
Assyrians.  A  comparative  study  of  the  religions  of  all  these  peoples 
has  convinced  scholars  that  all  were  developments  from  a  common 
primitive  source,  the  early  religion  of  the  Semites.  This  religion  was 
first  nature  worship  of  the  personified  heavenly  bodies,  especially  the 
sun  and  moon.  Among  the  Arabs  this  early  religion  developed 
into  animistic  polydemonism,  and  never  rose  much  higher  than  this; 
but  among  the  Mesopotamian  Semites  the  nature  beings  rise  above 
nature  and  rule  it,  and  one  among  them  rises  above  all  the  others  as 
the  head  of  an  unlimited  theocracy. 

If  magic  and  augury  remained  prominent  constituents  of  their 
ceremonial  religion,  they  practiced,  besides,  a  real  worship  and  gave 
utterance  to  a  vivid  sense  of  sin,  a  deep  feeling  of  man's  dependence, 
even  of  his  nothingness,  before  God,  in  prayers  and  hymns  hardly  less 
fervent  than  those  of  the  pious  souls  of  Israel.  Among  the  western  Augury. 
Semites,  the  Aramaeans,  Canaanites,  Phoenicians  seem  to  have  so- 
journed in  Mesopotamia  before  moving  westward,  and  they  brought 
with  them  the  names  of  the  early  Mesopotamian  Semitic  gods,  with 
the  cruel  and  unchaste  worship  of  a  non-Semitic  people,  the  Akkad- 
ians, which  henceforth  distinguished  them  from  the  other  Semites. 
From  the  Akkadians,  too,  was  probably  derived  the  consecration  of 
the  seventh  day  as  a  Sabbath  or  day  of  rest,  afterward  shared  by  the 
Hebrews. 

The  last  of  the  Semitic  peoples,  the  Hebrews,  seem  to  be  more 
closely  related  to  the  Arabs  than  to  the  northern  or  eastern  Semites. 
They  entered  and  gradually  conquered  most  of  Canaan  during  the 
thirteenth  century,  B.  C,  bringing  with  them  a  religion  of  extreme 
simplicity,  though  not  monotheistic,  and  not  differing  greatly  in  char- 
acter from  that  of  the  Arabs.  Their  ancient  national  god  bore  the 
name  El-Shaddai,  but  his  worship  had  given  place  under  their  great 
leader,  Moses,  to  a  new  cult,  the  worship  of  Yahveh,  the  dreadful  and 
stern  god  of  thunder,  who  first  appeared  to  Moses  at  the  bush  under 
the  name  "  I  am  that  I  am,"  worshiped  according  to  a  new  funda- 
mental religious  and  moral  law,  the  so-called  Ten  Words.  Were  this 
name  and  this  law  indigenous  to  Arabia  or  a  special  revelation,  de  ?iovo^ 
to  Moses?  But  whence  had  Moses  the  moral  culture  adequate  to  the 
comprehension  and  appropriation  of  a  moral  system  so  far  in  advance 
of  anything  which  v/e  find  among  other  early  Semites?  Nineteenth 
century  research  has  discovered  an  equally  high  moral  code  in  Egypt, 
and  the  very  name  *'Nukpu  Nuk,"  "1  am  that  I  am,"  is  found  among 
old  Egyptian  inscriptions. 

Whatever  its  origin,  this  new  religion  the  Hebrews  did  not  aban- 
don in  their  new  home,  although  they  placed  their  national  god,  Yah-    .TheirNation- 
veh,  by  the  side  of  the  deity  of  the  country,  whom  they  called  briefly 
"the  Baal,"  and  whom  most  of  them  worshiped  together  with  Ashera, 
the  goddess  of  fertility.    After  they  had  left  their  wandering  life  and 


alGod. 


300  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

settled  down  to  agriculture,  Yahveh,  however,  as  the  God  of  the  con- 
querors, was  commonly  placed  above  the  others,  though  his  stern  char- 
acter was  softened  by  that  of  the  gentler  Baal.  "Well  for  Israel  and 
well  for  the  world  that  these  two  conceptions  of  deity  came  together 
in  Judea  twelve  centuries  before  Christ.  If  the  worship  of  the  jeal- 
.  ous  god  Yahveh  made  the  Jew  stern  and  uncompromising,  it  also 
girded  him  with  a  high  moral  sense  whose  legitimate  outcome  was 
Israel's  great  prophets,  while  the  fierceness  itself,  as  gradually  trans- 
formed by  the  gentler  Baal  conception  of  deity,  gives  us  in  the  final 
outcome,  the  holy  God  who  cannot  look  upon  sin  with  the  least  degree 
of  allowance  and  yet  pitieth  the  sinner  even  as  a  father  pitieth  his 
children.  If  any  have  been  perplexed  over  a  religion  of  love  such  as 
Christianity  claims  to  be,  proving  a  religion  of  bloody  wars,  persecu- 
tions, inquisitions,  martyrdoms,  mayhap  its  Hebrew  origin  may  throw 
light  upon  the  mystery.  Jesus'  thought  of  a  God,  a  Father,  could  not 
wholly  displace  at  once  the  old  Hebrew  Yahveh,  the  jealous  God. 

All  the  Semitic  religions,  while  differing  among  themselves  in  the 
names  and  certain  characteristics  of  their  deities,  had  much  in  com- 
mon. Their  gods  were  all  tribal  or  national  gods,  limited  to  particular 
countries,  choosing  for  themselves  special  dwelling  places,  which  thus 
became  holy  places,  usually  near  celebrated  trees  or  living  water,  the 
tree,  rock  or  water  often  coming  to  be  regarded  not  simply  as  the 
abode,  but  as  in  some  sense,  the  divine  embodiment  or  representative 
of  the  god,  and  hence  these  places  were  chosen  as  sanctuaries  and 
places  of  worship;  though  the  northern  Semitic  worshiped  on  hills 
also,  the  worship  consisted,  during  the  nomadic  period,  in  sacrifices  of 
animals  sacred  alike  to  the  god  and  his  worshipers,  because  sharing 
the  common  life  of  both,  and  to  some  extent  of  human  sacrifices  as 
well.  The  skin  of  the  animal  sacrificed  is  the  oldest  form,  says  Rob-. 
ertson-Smith,  of  a  sacred  garment  appropriate  to  the  performance  of 
holy  function,  and  was  the  origin  of  the  expression  "robe  of  righteous- 
ness."    Is  this  the  far-away  origin  of  the  scarlet  robe  of  office? 

All  life,  whether  the  life  of  man  or  beast,  within  the  limits  of  the 
AH  Life  Sa-  tribe,  was  sacred,  being  held  in  common  with  the  tribal  god,  who  was 
cred.  the  progenitor  of  the  whole  tribal  life;  hence,  no  life  could  be  taken, 

save  in  sacrifice  to  the  god,  without  calling  down  the  wrath  of  the  god. 
Sacrifices  thus  became  tribal  feasts,  shared  between  the  god  and  his 
worshipers,  the  god  receiving  the  blood  poured  upon  the  altar,  the 
worshipers  eating  the  flesh  in  a  joyful  tribal  feast. 

Here,  then,  was  the  origin  of  the  Hebrew  religion.  It  was  not 
monotheistic,  but  what  scholars  designated  as  henotheistic,  a  belief  in 
the  existence  of  many  gods,  though  worshiping  only  the  national  god. 
Thus,  a  man  was  born  into  his  religion  as  he  was  born  into  his  tribe, 
and  he  could  only  change  his  religion  by  changing  his  tribe.  This 
explains  Ruth's  impassioned  words  to  Naomi,  "Thy  people  shall  be 
my  people  and  thy  God  my  God."  This  idea  of  the  tribal  god,  who  is 
a  friend  to  his  own  people  but  an  enemy  to  all  others,  added  to  the 
belief  in  the  inviolability  of  all  life  save  when  offered  in  sacrifice, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  301 

explains  the  decree  that  an  animal  dying  of  itself  might  not  be  eaten 
by  a  tribesman,  but  might  be  sold  to  a  stranger.  A  tribal  god,  too, 
might  rightfully  enough  order  the  slaughter  of  the  men,  women  and 
children  of  another  tribe  whose  god  had  proved  too  weak  to  defend 
them.  Life  was  sacred  only  because  shared  with  the  god,  and  this 
sharing  was  limited  to  the  tribe. 

The  Hebrew  people  moved  onward  and  upward  from  this  early 
Semitic  stage  and  have  left  invaluable  landmarks  of  their  progress  in 
their  sacred  books.  The  story  of  the  sacrifice  of  Isaac  tells  of  the  time 
when  human  sacrifices  were  outgrown.  Perhaps  circumcision  does  the 
same.  The  story  of  Cain  and  Abel  dates  from  the  time  when  agricult- 
ure was  beginning  to  take  the  place  of  the  old  nomadic  shepherd  life. 
The  men  of  the  new  calling  were  still  worshipers  of  the  old  gods,  and 
would  gladly  share  with  them  what  they  had  to  give — the  fruits  of  the 
earth.  But  the  dingers  to  the  old  life  could  see  nothing  sacred  in  this 
new  thing,  and  were  sure  that  only  the  old  could  be  well  pleasing  to 
their  god. 

The  god  who  dined  with  Abraham  under  the  terebinth  tree,  at 
Mamre,  was  the  early  tribal  god,  El-Shaddai.  Naaman  was  cured  of  his 
leprosy  because  the  Jordan  was  sacred  to  the  deity.  It  was  the  thunder 
god,  Yahveh,  whom  the  people  worshiped  on  Sinai  and  who  still  bore 
traces  of  the  earlier  sun  god  as  he  guided  the  people  in  a  pillar  of  fire. 
The  ark  is  a  remnant  of  fetichism,  i.  e.^  a  means  of  putting  the  deity 
under  control  of  his  worshipers.  They  can  compel  his  presence  on  the 
battlefield  by  carrying  the  ark  thither,  and  if  the  ark  is  captured  the 
god  is  captured  also. 

A  powerful  element  in  the  upward  development  of  Mosaism  was 
prophecy.  The  eighth  century  prophets  had  moved  far  on  beyond  the 
whole  sacrificial  system,  when,  as  spokesman  for  the  Lord,  Isaiah  ex- 
claims: *T  am  tired  of  your  burnt  sacrifices  and  your  oblations. 
What  doth  the  Lord  require  of  thee  but  to  do  justly,  love  mercy  and 
walk  humbly  with  thy  God."  Jesus  condemns  the  whole  theory  c  f  holy 
places  when  he  declares:  "Neither  in  this  holy  mountain  nor  yet  in 
Jerusalem  shall  men  think  to  worship  God  most  acceptably."  God  is 
a  spirit  unlimited  by  time  or  place,  and  they  who  would  worship  accept- 
ably must  worship  in  spirit  and  in  truth. 

How  long  the  journey  from  the  early  tribal  sacrificial,  magical, 
unmoral,  fetich,  holy  place,  human  sacrifice  worship  of  the  early 
Semites,  including  the  Hebrews,  to  the  universal  fatherhood  and 
brotherhood  religion  of  the  Sermon  on  the  Mount  and  the  golden  rule, 
only  those  can  understand  who  are  willing  to  give  serious  study  not  to 
the  latter  alone,  but  to  the  former  as  well.  To  such  earnest  student 
there  will  probably  come  another  revelation,  namely,  that  there  is  need 
of  no  miracle  to  account  for  this  religious  transformation  more  than  for 
the  physical  transformation  from  the  frozen  snows  of  December  to  the 
palpitating  life  of  June.  They  are  both  all  miracle  or  none.  The  j  «  •*  t.* 
great  infinite  life  and  love  was  hidden  alike  in  the  winter  clod  and  the  and  Love, 
human  sacrifice.     Given  the  necessary  conditions  and  the  frozen  clod 


302  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

has  **climbed  to  a  soul  in  grass  and  flowers,"  the  tribal  god  and  the 
tribal  blood  bond  are  seen  in  their  real  character  as  the  universal  God 
Fatherhood  and  man  brotherhood.  What  the  necessary  conditions 
were,  only  those  shall  know  who  are  ready  to  read  God's  thoughts 
after  Him  in  the  patient  researches  of  scientific  investigation. 

What  is  to  be  the  future  of  this  religion  which  has  had  so  long  and 
varied  a  history  from  far  away  Akkad  even  to  this  center  of  the  west- 
ern hemisphere,  and  from  twenty  centuries  before  Christ  to  this  last 
decade  of  the  nineteenth  century  after  Christ? 

One  contribution  made  by  the  Hebrew  to  the  Christian  Scriptures 
demands  special  notice  because  it  occupies  so  central  a  place  in  the 
development  of  the  Christian  system.  I  refer  to  the  record  of  a  first 
man,  Adam,  a  Garden  of  Eden,  a  fall,  an  utter  depravity  resulting,  and 
ending  in  a  universal  flood;  a  re-beginning  and  another  fall  and  con- 
founding of  speech  at  Babel.  The  founder  of  Christianity  never  refers 
to  these  events  and  the  Gospels  are  silent  concerning  them.  Paul 
first  alludes  to  them,  but  in  his  hands  and  those  of  his  successors  they 
have  become  central  in  the  theology  of  Christendom.  Whence  came 
this  record  of  these  real  or  supposed  events?  Genesis  is  silent  con- 
cerning its  origin.  The  antiquary  delving  among  the  ruins  of  ancient 
Chaldea  finds  almost  the  identical  record  of  the  same  series  of  events 
upon  clay  tablets  which  are  referred  to  an  Akkadian  people,  the 
founders  of  the  earliest  civilization  of  the  Tigro-Euphrates  valley,  a 
people  not  Semitic,  but  Turanian,  related,  therefore,  to  the  great  Tu- 
ranian peoples  represented  by  the  Chinese,  Japanese  and  Fins. 

We  started  out  to  make  an  exhaustive  study  of  Christianity,  an 
Aryan  religion  if  named  from  its  adherents;  Semitic  from  its  origin. 
We  found  it  receiving  tributary  streams  from  three  Aryan  sources, 
namely,  Alexandrian  Neo-Platonism,  Pagan  Rome  and  Teutonic-Ger- 
many; its  roots  were  nurtured  in  Semitic  Hebrew  soil  which  had  been 
enriched  from  Semitic  Assyria,  Aryan  Persia,  Turanian  Akkadia  and 
Hematic  Egypt. 

Its  parent  was  Judaism,  a  national  religion,  limited  by  the  bound- 
aries of  one  nation.  It  is  itself  a  universal  religion,  having  transcended 
all  national  boundaries.  How  was  this  transformation  effected?  For 
answer  go  to  Kuenen's  masterly  handling  of  the  subject,  "  National 
Religions  and  Universal  Religions."  If  our  study  has  been  wide  we 
have  learned  that  religions,  like  languages,  have  a  life  history  of  birth, 
development,  transformation,  death,  following  certain  definite  laws. 
Moreover,  the  law  of  life  for  all  organisms  is  the  same,  and  may,  per- 
haps, be  formulated  as  the  power  of  adjustment  to  environment;  the 
greater  the  adjustability  the  greater  the  vitality. 
Capacity   ti  ^^^  ^^^^  means  capacity  to  change.     "That  which  is  no  longer 

Change.  Susceptible  of  change,"  says  Kuenen,  "may  continue  to  exist,  but  it  has 

ceased  to  live.  And  religion  must  live,  must  enter  into  new  combina- 
tions and  bear  fresh  fruit  if  it  is  to  answer  to  its  destiny;  if  refusing  to 
crystallize  into  formulae  and  usages  it  is  to  work  like  the  leaven,  is  to 
gpn^ple,  tQ  inspire  and  to  strengthen."    Has  Christianity  this  yit§l 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  303 

power?  "Yes,"  again  answers  Kuenen,  and  quotes  approvingly  a  say- 
ing of  Richard  Rothe:  "Christianity  is  the  most  mutable  of  ail  things. 
That  is  its  special  glory."  And  why  should  this  not  be  so?  Chris- 
tianity has  gathered  contributions  from  many  lands  and  woven  them 
into  one  ideal  large  enough  to  include  all  peoples,  tender  enough  to 
comfort  all,  lofty  enough  to  inspire  all — the  ideal  of  a  universal  human 
brotherhood  bound  together  under  a  common  Divine  Fatherhood. 


o- 


'Yhe  Qomparative  §tudy  of  the  VV^^^^'s 

Religions. 

Paper  by  MGR.  C.  D.  D'HARLEZ,  Louvain  University. 


T  is  not  without  profound  emotion  that  I  address 
myself  to  an  assemblage  of  men,  the  most  dis- 
tinguished, come  together  from  all  parts  of  the 
world  and  who,  despite  essential  divergences 
of  opinion,  are  nevertheless  united  in  this  vast 
edifice,  pursuing  one  purpose,  animated  with 
one  thought,  the  most  noble  that  may  occupy 
the  human  mind,  the  seeking  out  of  religious 
truth.  I  have  under  my  eyes  this  unprece- 
dented spectacle,  until  now  unheard  of,  of  dis- 
ciples of  Kong-fu-tse,  of  Buddha,  of  Brahma, 
of  Ahura  Majda,  of  Arah,  of  Zoroaster,  of  Mo- 
hammed, of  Naka-nusi,  of  Laotze,  not  less  than 
those  of  Moses  and  of  the  divine  Christ,  gath- 
.^  .  ered  together,  not  to  engage  in  the  struggle  of  hos- 
V  I  ■  tility,  of  animosity,  sources  of  sorrow  and  griefs,  but 
to  hold  up  before  the  eyes  of  the  world  the  beliefs  which  they  profess 
and  which  they  have  received  from  their  fathers  and  their  religion. 

Religion!     Word  sublime.     Full  of  harmony  to  the  ear  of  man, 
penetrating  on  through  the  depths  of  his  heart  and  stirring  into  vibra- 
tion its  profoundest  chords. 
Final  Happi-  How  goodly  the  title  of  our  programme— World's  Parliament  of 

nessof  Man.  Religions.  How  true  the  thought  put  forth  by  one  who  took  part  in 
its  production:  "Comparison,  not  controversy,  will  best  serve  the 
most  wholesome  and  therefore  the  most  divine  truth."  Parliament. 
It  is  in  such  an  assembly  that  the  most  weighty  interests  of  humanity 
are  discussed,  that  their  most  accredited  representatives  come  to  set 
forth  what  they  believe  to  be  most  favorable  to  their  development,  to 
their  legitimate  satisfaction.  But  in  this  parliament  of  religions  it  is 
not  the  world  that  is  the  question,  but  heaven — the  final  happiness  of 
man. 

304 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  305 

Let  me  speak  of  the  importance  of  a  serious  study  of  all  systems 
of  religion.  But  first  let  us  ask  if  it  is  useful,  if  it  is  good,  to  give  one's 
self  to  this  study.  This  is  in  effect  the  question  which  in  Europe  men 
of  faith  put  themselves  when  this  new  branch  suddenly  sprouted  forth 
from  the  trunk  of  the  tree  of  science.  At  first  it  inspired  only  repug- 
nance, or  at  least  great  distrust,  and  this  was  not  without  reason.  The 
opinions,  the  designs  of  those  who  made  themselves  its  promoters  in- 
spired very  legitimate  suspicions.  It  was  evident  that  the  end  pursued 
was  to  confound  all  religions  as  works  of  human  invention,  to  put  them 
all  upon  a  common  level,  in  order  to  bring  them  all  into  common 
contempt. 

The  comparative  history  of  religions  in  the  minds  of  their  orig- 
inators was  to  be  an  exposition  of  all  the  vicissitudes  of  human  thought, 
imagination,  and,  to  say  the  real  word,  folly.  It  was  to  be  Darwinism, 
evolution  applied  to  religious  conditions  that  were  generally  held  as 
coming  from  God.  Naturally,  then,  a  large  number  of  the  enlightened 
faithful,  some  of  them  eminent  minds,  saw  only  evil  and  danger  in  the 
new  science.  Others,  clearer  of  sight,  better  informed  on  prevailing 
ideas,  on  the  needs  of  the  situation,  convinced,  besides,  that  a  divine 
work  cannot  perish,  and  that  providence  disposes  of  things  for  the 
greater  good  of  humanity,  welcomed  without  reserve  this  new  child  of 
science,  and  by  their  example,  as  by  their  words,  drew  with  them  into 
this  new  field  of  research  even  the  hesitating  and  trembling.  They 
thought,  besides,  that  no  field  of  science  should,  or  could,  be  interdicted 
to  men  of  faith  without  placing  them  and  their  belief  in  a  state  of  in- 
feriority "the  most  fatal,  and  that  to  abandon  any  one  of  them  whatever  Eternal  Truth, 
would  be  to  hand  it  over  to  the  spirit  of  system  and  to  all  sorts  of 
errors.  They  judged  that  any  science,  seriously  controlled  in  its 
methods,  can  only  concur  in  bringing  about  the  triumph  of  the  truth, 
and  that  eternal  truth  must  come  forth  victorious  from  every  scientific 
discussion,  unless  its  defenders,  from  a  fear  and  mistrust  injurious  alike 
for  it  and  its  divine  author,  abandon  it  and  desert  its  cause. 

Today  the  most  timid  Christian,  be  he  ever  so  little  in  touch  with 
the  circumstances  of  the  times,  no  longer  dreads  in  the  least  the  chi- 
merical monsters  pictured  to  his  imagination  at  the  dawn  of  these  new 
studies,  and  follows,  with  as  much  interest  as  he  formerly  feared,  the 
discoveries  which  the  savants  lay  before  him  What  study  today 
excites  more  attention  and  interest  than  the  comparative  study  of 
religions?  What  object  more  pre-occupies  the  mind  of  men  than  the 
one  contained  in  that  magic  word? 

Religion!  In  Christian  countries — and  this  qualification  embraces 
the  whole  of  Europe,  with  the  exception  of  Turkey  and  all  of  Amer- 
ica— three  classes  of  men  may  be  distinguished  by  their  dispositions 
and  attitudes  toward  relig'.ous  questions.  Some  possess  the  truth 
descended  from  on  high,  study  it,  search  into  its  depths  with  love  and 
respect;  others,  at  the  very  opposite  pole,  animated  by  I  do  not  know 
what  spirit,  wage  against  it  an  incessant  warfare  and  do  their  utmost 
to  stifle  it;  others,  in  fine,  ranged  between  these  two  extremes,  plunged 


Some  thing 


306  THE   WORLD'S  CONGRESS   OF  RELIGIONS, 

into  doubt,  ask  themselves,  thanklessly,  what  there  is  in  these  truths 
which  they  see  on  the  one  hand  exalted  with  enthusiasm  and  on  the 
other  attacked  with  fury.  In  no  way  formed  by  education  to  submit 
their  intelligence  to  dogmas  which  they  cannot  understand  nor  to  reg- 
ulate their  conduct  by  inflexible  moral  precepts,  hearing,  however, 
within  them  a  voice  which  calls  upon  them  to  rise  above  themselves, 
they  are  cast  about  upon  the  sea  of  doubt  and  anguish  in  vain  demand- 
ing of  the  earth  the  ,bond  to  cure  the  evil  from  which  their  hearts 
suffer. 

Yes,  this  voice  whispers  to  their  ears  the  most  redoubtable  prob- 
lems that  ever  man  proposed.  Whence  comes  he?  Who  has  placed 
him  upon  this  earth?  Whither  does  he  go?  What  is  his  end?  What 
must  he  do  to  secure  it?  Immense  horizons  of  happiness  or  of  misery 
open  out  before  him.  How  manage  to  avoid  the  one  and  reach  the 
other? 

Long  did  men  seek  to  stifle  the  whispered  murmurings  of  con- 
science. It  has  triumphed  over  all  resistance.  Today  more  than  ever, 
asi  it  has  been  so  energetically  said,  "Man  is  homesick  for  the  divine." 
The  divine!  The  unbeliever  has  sought  to  drive  it  out  through  every 
pass.  It  has  come  back  more  triumphant  than  ever.  So  today  souls, 
not  enlightened  by  the  divine  light,  feel  an  indefinable  uneasiness  such 
as  that  experienced  by  the  aeronaut  in  the  superterrestrial  region  of 
SituvFaiitijig.^  rarified  atmosphere,  such  as  that  of  the  heart  when  air  and  blood  fail. 
Those  who  confine  themselves  to  earthly  pursuits  feel  even  in  the 
midst  of  success  that  something  is  still  wanting;  that  is,  whatever  they 
say  and  whatever  they  do  man  has  not  only  a  body  to  nourish  and  an 
intelligence  to  cultivate  and  develop,  but  he  has,  I  emphatically  afiirm, 
a  soul  to  satisfy.  This  soul,  too,  is  in  incessant  travail,  in  continual  evo- 
lution toward  the  light  and  the  truth.  As  long  as  she  has  not  received 
all  light  and  conquered  all  truth,  so  long  will  she  torment  man. 

Those  aspirations,  those  indefinable  states  of  the  soul  in  the  pres- 
ence of  the  dreaded  unknown,  today  so  common  in  our  midst,  are 
without  doubt  not  unknown  in  the  regions  of  Asia  and  Africa.  There, 
too,  rationalism,  agnosticism,  imported  from  Europe,  has  made  its  in- 
roads. But  on  the  other  hand,  such  incertitude  is  not  entirely  new 
Twenty-five  centuries  ago  the  Vidist  poet  proposed  the  very  problems 
which  today  perplex  the  unbeliever,  as  we  see  in  the  celebrated  hymn 
thought  to  be  addressed  to  a  god,  Ka,  the  fruit  of  the  imagination  of 
interpreters,  since  this  word,  Ka,  was  merely  an  interrogative  used  by 
the  singer  of  the  Ganges  in  asking  what  hand  had  laid  the  foundation 
of  the  world,  upon  whom  depended  life  and  death,  who  upheld  the 
earth  and  the  stars,  etc.,  questions  to  which  the  poet  could  give  only  this 
reply,  sad  avowal  of  impotence:  Kavais  Ko  Viveda.  *' Sacred  chant- 
ers, who  knows." 

We  see  from  these  short  extracts  to  what  a  height  the  reformer 
of  Evan  had  already  raised  himself,  and  how  his  eye  had  already 
caught  a  glimpse  of  many  of  the  mysteries  of  the  metaphysical  and 
Vi\9XdX  world;  how,  besides,  his  soul  w^s  ^git^ted  and  trowbled^  looking 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  307 

up  to  that  heaven  which  sent  him  no  light.  At  the  other  extremity 
of  the  world  the  greatest  philosopher  that  China  has  produced,  or 
rather  the  greatest  moralis^t,  whose  lessons  she  has  preserved,  Kong- 
fu-tze,  or,  as  we  call  him,  Confucius  was  bearing  witness  to  the  impo- 
tence of  the  mind  of  man  to  penetrate  the  secrets  of  heaven.  To  the 
question  which  his  disciples  proposed  as  to  the  condition  of  the  soul 
on  leaving  this  world,  he  replied  by  this  despairing  evasion:  "We  do 
not  even  know  life;  how  can  we  know  death?"  How  many  souls  at  all 
times,  and  in  all  parts  of  the  world,  have  been  tortured  by  the  same 
perplexities.     What  age  has  ever  counted  more  than  ours? 

It  has  been  said  with  incontestible  truth  that  history  is  the  great 
teacher  of  peoples  and  of  kings;  religious  principles  the  most  assured 
cannot  guide  us  in  all  the  acts  of  national  life,  many  of  which  lie  be-  Qreaf  tL^ot* 
yond  religious  control.  But  history  is  not  composed  of  a  series  of 
facts  succeeding  one  another  at  hazard.  It  is  the  work,  direct  or  in- 
direct, of  God,  and  according  to  the  divine  purpose  ought  certainly  to 
serve  for  the  instruction  of  humanity.  Now,  among  all  the  matters  of 
which  history  treats,  is  there  a  single  one  which,  I  will  not  say  sur- 
passes, but  equals,  yes,  even  approaches,  by  the  elevation  of  its  object 
and  the  importance  of  its  results,  the  history  of  religious  opinions  and 
precepts  .along  through  the  ages? 

If,  then,  the  facts  of  the  earthly  temporal  life  of  humanity  teach  it 
lessons  which  it  ought  to  store  by  with  care  in  order  to  profit  by  them 
and  direct  its  actions,  what  fruits  will  it  not  have  to  gather  in  from  the 
happenings  of  its  supernatural  and  immortal  life?  What  dangers  it 
will  escape,  remembering  the  faults  and  errors  of  former  generations 
whose  fatal  consequences  have  been  evils  innumerable! 

Does  not  man  there  learn  only  to  resist  that  fever  of  ambition, 
source  of  so  many  innovations,  useless  or  hurtful  to  the  peace  of  the 
world,  that  pride  which  thinks  to  have  found  the  solution  of  prob- 
lems the  most  abstruse,  the  key  to  unlock  the  very  heavens,  if  I  may 
so  speak,  and  which  burns  to  propagate  mere  fruits  of  the  imagina- 
tion at  the  risk  of  seeing  the  world  ablaze,  does  not  man,  I  say,  reach 
but  this  one  conclusion,  that  the  fruits  of  our  studies  ought  to  be  held 
at  just  so  much  value  as  they  are  prolific  in  beneficial  results. 

Besides,  nothing  is  more  proper  to  enlarge  the  intellectual  hori- 
zon, to  give  of  every  matter  a  just  appreciation,  which  cuts  off  irre- 
flective  enthusiasm  as  well  as  unjustifiable  prejudices.  It  teaches  not 
to  attribute  to  one's  self  the  monopoly  of  what  others  equally  possess 
and  thus  to  employ  argument  whose  recognized  fallacy  injures  enor- 
mously the  cause  one  would  defend.  From  history,  too,  each  one  re- 
quires a  more  reasonable  and  scientific  knowledge  of  his  own  belief. 

What  unlimited  horizons  these  studies  unfold  before  our  eyes! 
Where  better  learn  to  know  the  nature  of  the  human  mind,  its  powers 
and  their  limitations,  its  weaknesses,  with  their  varied  causes,  than  in 
this  great  book  of  the  history  of  religions?  What  could  better  un- 
veil to  the  eyes  of  the  man  of  faith  the  action  of  that  providence  which 

le^d3  him  in  the  naicist  pf  continual  agitation^  ancj  disposes  of  what  he 


308  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

has  proposed,  the  power  of  the  arm  invisible  and  invincible  which 
chastises  him  for  his  faults  by  his  own  mistakes  and  lifts  him  up,  saves 
him  from  the  perils  which  he  has  brought  upon  himself  when  he  rec- 
ognizes his  weakness  and  his  frailty? 

Problem  admirable  and  fearful,  this  providential  commission  of 
the  strangest  intellectual  adorations!  What  a  spectacle,  that  of  man 
plunging  into  an  abyss  of  error  and  misery  because  he  has  wished  to 
march  alone  to  the  conquest  of  truths  beyond  his  reach! 

When  we  see  a  whole  people  prostrating  themselves  before  the 
statue  of  a  monarch  whose  mortal  remains  will  be  soon  under  ground, 
the  prey  of  the  worms  or  enveloping  with  the  fumes  of  their  incense, 
honoring  with  their  homages  the  figure  of  a  low  animal  which  has  to 
attract  notice  only  its  brutal  instincts,  its  strength  and  cruelty,  who 
would  not  implore  of  heaven  delivering  light  to  save  humanity  from 
degradation  so  profound  and  so  entirely  debasing? 

True,  it  is  often  most  difficult  to  follow  the  designs  of  Providence 
in  their  execution  throughout  the  ages,  but  it  is  not  always  impossible 
to  divine,  to  guess  at  the  secret.  Have  not  the  excesses  of  Greco- 
tionarBeifef!'*"  Ro^an  polytheism,  for  example,  been  committed  in  order  to  lead  man 
to  a  clearer  and  more  rational  belief?  Its  shameless  immorality  to 
make  him  desire  a  higher  life? 

It  is  evident,  on  the  other  hand,  that  in  this  kind  of  appreciation 
it  is  necessary  to  take  special  count  of  civilized  peoples,  of  those  whose 
intelligence  has  attained  a  certain  degree  of  development,  and  only 
very  little  of  those  unfortunate  tribes  which  have  hardly  anything 
more  of  man  than  the  bodily  form.  I  come,  then,  to  consider  the  im- 
portant side  of  the  study  of  relig.ion,  that  is  to  say,  the  results  it  has 
to  the  present  day  produced,  and  what  it  is  called  upon  to  produce  in 
the  future. 

How  many  points  cleared  up  in  a  few  years,  thanks  to  the  control 
exercised  upon  the  first  explorers  in  this  field  by  those  who  came  after 
them,  and  who  had  no  ready-made  system  to  defend!  This  is  spe- 
cially true  for  two  concepts,  upon  which  we  shall  principally  dwell,  the 
nature  of  religion  and  its  origin.  What  is  it  that  has  not  been  said 
upon  these  great  questions?  It  has,  in  fact,  been  demonstrated  that 
religion  is  not  a  creation  of  the  mind  of  man,  still  less  of  a  wandering 
imagination  deceived  by  phantoms,  but  that  it  is  a  principle  which  im- 
poses itself  upon  him  everywhere  and  always  and  in  spite  of  himself, 
which  comes  back  again  violently  into  life  at  the  moment  it  was 
thought  to  be  stifled,  which,  try  as  one  may  to  cast  it  off  from  him, 
enters  again  as  it  were  into  man  by  his  every  pore. 

There  is  no  people  without  a  religion,  how  low  soever  it  may  be 
in  the  scale  of  civilization.  If  there  be  any  in  whom  the  religious  idea 
seems  extinct,  though  this  cannot  be  certainly  shown,  it  is  because 
their  intelligence  has  come  to  that  degree  of  degradation  in  which  it 
has  no  longer  anything  human  save  the  capacity  of  being  lifted  to 
something  higher.  The  explanations  that  have  been  offered  of  the 
religious  sentiment  inborn  in  man  might  be  qualified  as  "truly  curious 
and  amusing  were  it  not  a  question  of  matters  so  grave." 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  309 

For  some  it  is  unreflecting  instinct.  Be  it  so;  but  wherever  came 
this  instinct?  Doubtless  from  nature.  And  nature,  what  is  it?  It  is 
reality,  as  we  have  said.  True  instinct  does  not  deceive.  For  others, 
relis^ion  arises  from  the  need  man  experiences  of  relationship  with      „  i  •    • 

'^•i.  r^  -111  -ii-  ^^*^  1  g  1  O  U  R 

superior  beings.  Correct  again;  but  now  has  man  conceived  the  notion  Sentiment  in- 
of  beings  superior  to  himself  if  there  are  none,  and  whence  arises  that  ^^^^^  ^• 
natural  need  which  his  heart  feels,  if  it  has  its  roots  in  nothing,  a  non- 
entity Ex  nihilo  nihil,  from  nothing,  nothing  comes.  Shall  I  speak 
of  the  "celestial  harmony,  which  charms  the.  soul  and  lifts  it  into  an 
ideal  world,"  of  "those  visions  which  float  through  the  imagination 
of  man,'*  and  of  other  like  fancies?  No,  it  would  be  to  waste  incon- 
siderately the  time  of  my  honored  hearers  too  precious  to  be  taken  up 
by  such  trifles.  Let  us  merely  note  this  fact  fully  attested  today. 
Religious  sentiments  and  concepts  are  innate  in  man  They  enter  into 
the  constitution  of  his  nature,  which  itself  comes  from  its  author  and 
master;  they  impose  themselves  as  a  duty  upon  man,  as  the  declara- 
tion of  universal  conscience  attests.  The  idea  of  a  being  superior  to 
humanity,  its  master,  comes  from  the  very  depths  of  human  nature  and 
is  rendered  sensible  to  the  intellect  by  the  spectacle  of  the  universe. 
No  reasonable  mind  can  suppose  that  this  vast  world  has  of  itself  cre- 
ated or  formed  itself.  This  is  so  true  that  men  of  science,  the  most 
hostile  to  religion,  the  moment  they  perceive  some  evidence  of  design 
upon  a  stone,  however  deeply  imbedded  in  the  earth,  themselves  pro- 
claim that  man  has  passed  here. 

"It  is  fear  that  hath  made  the  gods,"  said  a  Latin  poet,  already 
two  thousand  years  ago.  No,  say  others,  it  is  a  mere  tendency  to  at- 
tribute a  soul  to  whatever  moves  itself.  You  are  mistaken,  says  a  third; 
it  is  reverence  for  deceased  ancestors  which  caused  their  descendants  yet 
remaining  upon  earth  to  regard  them  as  superior  beings.  You  are  all 
astray,  exclaims  a  fourth  voice;  a  religion  does  not  arise  from  any  one 
or  other  of  these  or  like  causes  in  particular,  but  from  all  taken  to- 
gether Fear,  joy,  illusions,  nocturnal  visions,  the  movements  of  the 
stars,  etc.,  have  all  contributed  something,  each  its  own  part. 

It  is  not  our  task  to  set  forth  these  different  opinions,  still  less  to 
criticise  them      We  cannot,  however,  pass  in  silence,  till  of  late  uni- 
versally in  vogue  in  the  free-thinking  camp,  a  system  whose  founda-      uprooted  by 
tions  historical  studies  have  uprooted.     I  speak  of  the  theory  which   Historical 

11  1'  ri-r>v--  r  i-  i  Dtudies. 

has  borrowed  its  process  irom  the  Darwinian  system  or  evolution,  the 
system  of  perpetual  progress.  If  you  would  believe  its  authors  and 
defenders,  primitive  humanity  have  no  religious  sentiment,  not  the 
least  notion  that  raised  it  above  material  nature.  But,  feeling  in  him- 
self a  living  principle,  man  attributed  the  same  to  whatever  moved 
about  him,  and  thence  arose  fetichism  and  animism. 

After  the  first  stage  of  fetichism  and  animism  man  would  have 
considered  separately  the  living  principles  of  the  beings  to  which  he 
had  attributed  it,  and  this  separation  would  have  given  rise  to  the  be- 
lief in  spirits.  These  spirits,  growing  upon  the  popular  imagination, 
would  have  become  gods,  to  whom,  ultimately,  after  the  fashion  of 


3l6  THE   WORLb'S  CONGRESS  OP  RELtGtON^. 

earthly  empires,  they  would  have  given  a  head.  These  gods  would 
have  at  first  been  exclusively  national,  then  a  universal  empire  would 
have  been  imagined,  and  national  religions  would  have  at  length 
^      ended  as  a  last  effort  of  the  human  mind  in  universal  religions. 

Here,  indeed,  we  have  an  edifice  wonderfully  planned  and  per- 
fectly constructed.  This  would  appear  still  more  plainly  were  we  to 
vtth^^Wan*t*  describe  in  detail  all  its  parts.  Unfortunately,  one  thing  is  wanting — 
ag.  one  thing  only,  but  essential — that  is  a  little  grain  of  truth.     Not  only 

is  the  whole  of  it  the  fruit  of  hypothesis  \^ithout  foundation  in  facts, 
but  religious  studies  have  demonstrated  all  and  each  of  its  details  to 
be  false. 

The  examples  of  Egypt,  of  India  and  of  China,  especially,  have 
demonstrated  that  monotheism  real,  though  imperfect,  preceded  the 
luxuriant  mythologies  whose  development  astonishes,  but  is  only  too 
easily  explained.  In  Egypt  the  divinity  was  first  represented  by  the 
sun;  the  different  phases  of  the  great  luminary  were  perso'nified  and 
deified.  In  the  most  ancient  portions  of  Aryan  India  the  personality 
of  Varuna,  with  his  immutable  laws,  soars  above  the  figures  of  India 
and  the  other  devas  who  have  in  great  part  dethroned  him,  just  as  the 
Jupiter  of  Greece  supplanted  the  more  ancient  Pelagian  Ouranas. 
Among  these  two  last  people,  it  is  true,  monotheism  is  at  its  lowest 
degree;  but  in  China,  on  the  contrary,  it  shows  itself  much  less  imper- 
fect than  elsewhere  and  even  with  relative  purity.  Shang-ti  is  almost 
the  God  of  the  spiritualist  philosophy.  These  facts,  we  may  easily  con- 
ceive, are  exceedingly  embarrassing  for  the  adherent  of  the  evolutionary 
theory,  but  they  worm  out  of  the  difficulty  in  a  manner  that  provokes 
both  sadness  and  a  smile.  The  thesis  of  national  divinities  everywhere 
preceding  the  universal  divinities  is  not  more  solidly  grounded.  For 
neither  Varuna  nor  Brahma  nor  Shang-ti  nor  Tengri  ever  saw  their 
power  limited  by  their  devotees  to  a  single  country  The  theory  that 
fear  or  ancestral  worship  gave  birth  to  the  gods  received  in  China  the 
most  formal  contradiction.  In  fact,  at  the  very  first  appearance  of  this 
first  great  empire  upon  the  scene  of  history,  the  supreme  deity  was 
already  considered  as  the  father,  the  mother,  not  only  of  the  faithful, 
but  of  the  entire  human  race,  and  the  first  to  receive  worship  among 
the  dead  were  not  departed  relatives  but  kings  and  ministers,  bene- 
factors of  the  people.  That  it  is  gratitude  which  has  inspired  this 
worship  is  expressly  affirmed  in  the  Chinese  ritual. 

It  remains  for  us  to  say  a  few  words  about  these  conditions.  The 
first  is  clearly  that  enunciated  in  our  program.  These  studies  ought 
to  be  serious  and  strictly  scientific.  They  should  be  based  upon  .strict 
logic  and  a  thorough  knowledge  of  the  original  sources.  Too  long 
have  would-be  adepts  been  given  over  to  fantastic  speculations,  every- 
where seeking  an  apology  for  either  faith  or  incredulity.  Too  long 
have  they  limited  themselves  to  superficial  views,  to  summary  glimpses, 
dwelling  with  complacency  upon  whatever  might  favor  a  pet  system. 
Or  else  they  have  been  content  with  documents  of  second  hand  whose 
authors  themselves  had  but  an  imperfect  knowledge  of  who  they  pre- 
'  tended  to  treat  as  masters. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  311 

We  may  easily  understand  that  in  order  to  be  able  to  choose 
among  them  all,  and  to  distinguish  the  sources,  it  is  necessary  to  know 
thoroughly  the  language  and  the  history,  both  political  and  literary, 
of  the  people  whose  religions  one  would  investigate  and  expose.  It  is 
necessary  to  be  a  specialist  and  a  specialist  competent  in  this  special 
matter.  It  is  only  when  the  work  of  such  authorized  and  impartial 
specialist  has  been  done,  the  others  will  be  able  to  draw  from  the 
waters  which  they  have  collected.  How  many  errors  fatal  to  true 
science  have  been  propagated  by  men  too  prone  to  generalize? 

This  leads  us  to  consider  the  second  condition  for  the  serious 
study  of  the  comparative  history  of  religion.  It  is  the  necessity  of 
penetrating  one's  self  with  the  spirit  of  the  people  who  form  the  object 
of  particular  research.  It  is  necessary,  as  it  were,  to  think  with  their  ^^  TVeir 
minds  and  to  see  with  their  eyes,  making  entire  abstraction  of  one's  Minds, 
own  ideas,  under  pain  of  seeing  everything  in  a  false  light  as  one  sees 
nature  through  a  colored  glass  and  of  forming  of  foreign  religious 
ideas  the  most  erroneous  and  often  even  the  most  unjust. 


nt 
u 

p  CJ 

a  w 

<"    ^• 

a^ 

^3    o 

oTg 
§1 

a  o. 
.2  >> 


Jwedenborg  and  the  H^^^o^Y  of  Religions, 


Paper  by  REV.  L.  P.  MERCER,  of  Chicago. 


V 


EFORE  the  closing  of  this  grand  historic  as- 
sembly with  its  witness  to  the  worth  of  every 
form  of  faith  by  which  men  worship  God  and 
seek  communion  with  Him,  one  word  more 
needs  be  spoken,  one  more  testimony  defined, 
one  more  hope  recorded. 

Every  voice  has  witnessed  to  the  recogni- 
tion of  a  new  age.  An  age  of  inquiry,  expec- 
tation and  experiment  has  dawned.  New  in- 
ventions are  stirring  men's  hearts,  new  ideals 
inspire  their  arts,  new  physical  achievements 
beckon  them  on  to  one  marvelous  mastery  after 
another  of  the  universe.  And  now  we  see  that 
the  new  freedom  of  "willing  and  thinking" 
has  entered  the  realm  of  religion,  and  the 
faiths  of  the  world  are  summoned  to  declare 
and  compare  not  only  the  formulas  of  the  past  but 
the  movements  of  the  present  and  the  forecasts  of  the  future. 

One  religious  teacher,  who  explicitly  heralded  the  new  age,  be- 
fore men  had  yet  dreamed  of  its  possibility,  and  referred  its  causes  to 
great  movements  in  the  centers  of  influx  in  the  spiritual  world,  and 
described  it  as  incidental  to  great  purposes  in  the  providence  of  God, 
needs  to  be  named  from  this  platform — one  who  ranks  with  prophets 
and  seers  rather  than  with  inquirers  and  speculators;  a  revelator  rather 
than  a  preacher  and  interpreter;  one  whose  exalted  personal  character 
and  transcendent  learning  are  eclipsed  in  the  fruits  of  his  mission  as 
a  herald  of  a  new  dispensation  in  religion,  as  the  revealer  of  heavenly 
arcana,  and  "restorer  of  the  foundations  of  many  generations;"  who, 
ignored  by  his  own  generation,  and  assaulted  by  its  successor,  is  hon- 
ored and  respected  in  the  present,  and  awaits  the  thoughtful  study, 
which  the  expansion  and  culminatipn  of  the  truth  and  the  organic 
course  of  events,  will  bring  with  tomorrow;  "the  permeating  and 
formative  influence "  of  whose  teachings  in  the  religious  belief  and 
life  of  today,  in  Christendom,  is  commonly  admitted;  who  subscribed 

313 


A  Revelator 
Rather  than  a 
Preacher. 


314  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

with  his  name  on  the  last  of  his  Latin  quartos — Emanuel  Swedenborg, 
"  servant  of  the  Lord  Jesus  Christ." 

That  Swedenborg  was  the  son  of  a  Swedish  bishop,  a  scholar,  a 
practical  engineer,  a  man  of  science,  a  philosophei  and  a  seer,  who 
lived  between  1683  ^"^^  ^77'^^  is  generally  known.  That  the  first  fifty 
years  of  his  remarkable  life,  devoted  to  the  pursuit  of  natural  learning 
and  independent  investigation  in  science  and  philosophy,  illustrates 
the  type  of  man  in  which  our  age  believes  is  generally  con- 
ceded Learned,  standing  far  ahead  of  his  generation;  exact,  trained 
Ahead  of  His  *"  mathematical  accuracy  and  schooled  to  observation;  practical,  see- 
Generation,  ing  at  once  some  useful  application  of  every  new  discovery;  a  man  of 
affairs,  able  to  take  care  of  his  own  and  bear  his  part  in  the  nation's 
councils;  aspiring,  ignoring  no  useful  application,  but  content  with  no 
achievement  short  of  a  final  philosophy  of  causes;  inductive,  taking 
nothing  for  granted  but  facts  of  experiment,  and  seeking  to  ascend 
therefrom  to  a  generalization  which  shall  explain  them — this  is  the  sort 
of  man  which  in  our  own  day  we  consider  sound  and  useful.  Such 
was  the  man  who,  at  the  age  of  fifty-six,  in  the  full  maturity  of  his 
powers,  declares  that  "  he  was  called  to  a  holy  office  by  the  Lord, 
who  most  graciously  manifested  himself  to  me  in  person,  and  opened 
my  sight  to  a  view  of  the  spiritual  world  and  granted  me  the  privilege 
of  conversing  with  spirits  and  angels."  "From  that  day  forth,"  he 
says,  *'  I  gave  up  all  worldly  learning,  and  labored  only  in  spiritual 
things  according  to  what  the  Lord  commanded  me  to  write." 

He  tells  us  that,  while  in  the  body,  yet  in  a  state  of  seership,  and 
thus  able  to  note  the  course  of  events  in  both  worlds,  and  locate  the 
stupendous  transactions  in  the  spiritual  world,  in  earthly  time,  he  wit- 
nessed a  last  judgment  in  the  world  of  spirits  in  1757,  fulfilling  in  every 
respect  the  predictions  in  the  Gospel  and  in  the  Apocalypse;  that  he 
beheld  the  Lord  open  in  all  the  Scriptures  the  things  concerning  Him- 
self, revealing  in  their  eternal  sense  the  divine  meaning,  the  whole 
course  and  purpose  of  His  providence,  organizing  a  new  heaven  of 
angels  out  of  every  nation  and  kindred  and  tongue,  and  co-ordinating 
it  with  the  ancient  and  most  ancient  heavens  for  the  inauguration  of  a 
new  dispensation  of  religion,  and  of  the  church  universal;  and  that 
this  new  dispensation  began  in  the  spiritual  world,  is  carried  down  and 
inaugurated  among  men  by  the  revelation  of  the  spiritual  sense  and 
divine  meaning  of  the  sacred  Scriptures,  in  and  by  means  of  which  he 
makes  his  promised  second  advent,  which  is  spiritual  and  universal,  to 
gather  up  and  complete  all  past  and  partial  revelations,  to  consummate 
and  crown  the  dispensations  and  churches  which  have  been  upon  the 
earth. 

The  Christian  world  is  incredulous  of  such  an  event,  and  for  the 
most  part  heedless  of  its  announcement.  But  that  does  not  much 
signify,  except  as  it  makes  one  with  the  whole  course  of  history,  as 
.  to  the  reception  of  divine  announcements.  What  prophet  was  ever 
welcomed  until  the  event  had  proved  his  message?  The  question  is 
npt  whether  it  meets  the  expectation  of  men;  not  whether  it  is  what 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  315 

human  prudence  would  forecast,  but  whether  it  reveals  and  meets  the 
needs  and  necessities  of  the  nations  of  the  earth.  "My  thoughts  are 
not  your  thoughts,"  saith  the  Lord,  "neither  are  your  ways  my  ways." 
The  great  movements  of  divine  Providence  are  never  what  men  antici- 
pate, but  they  always  provide  what  men  need.  And  the  appeal  to  the 
Parliament  of  Religions,  in  behalf  of  the  revelation  announced  from 
heaven,  is  in  its  ability  to  prove  its  divinity  by  outreaching  abundantly 
all  human  forecast  whatsoever.  Does  it  throw  its  light  over  the  past, 
and  into  the  present,  and  project  its  promise  into  the  future?  Does  it 
illuminate  and  unify  history,  elucidate  the  conflicting  movements  of 
today,  and  explain  the  hopes  and  yearnings  of  the  heart  in  every  age 
and  clime? 

There  is  not  time  at  this  hour  for  exposition  and  illustration,  only 
to  indicate  the  catholicity  of  Swedenborg's  teachings  in  its  spirit,  scope 
and  purpose.     There  is  one  God  and  one  church.     As  God  is  one,  the 
human  race,  in  the  complex  movements  of  its  growth  and  history,  is     cathoiicityof 
before  Him  as  one  greatest  man.     It  has  had  its  ages  in  their  order  cor-  Swedenborg's 
responding  to  infancy,  childhood,  youth  and  manhood  in  the  individ-     ^^  ^^^^' 
ual.     As  the  one  God  is  the  Father  of  all,  He  has  witnessed   Himself 
in  every  age  according  to  its  state  and   necessities.     The  divine  care 
has  not  been  confined  to  one  line  of  human  descent,  nor  the  revelation 
of  God's  will  to  one  set  of  miraculously  given  Scriptures. 

The  great  religions  of  the  world  have  their  origin  in  that  same 
word  or  mind  of  God  which  wrote  itself  through  Hebrew  lawgiver  and 
prophet,  and  became  incarnate  in  Jesus  Christ.  He,  as  "the  word 
which  was  in  the  beginning  with  God  and  was  God,"  was  the  light  of 
every  age  in  the  spiritual  development  of  mankind,  preserving  and 
carrying  over  the  life  of  each  into  the  several  streams  of  tradition  in 
the  religions  of  men  concerning  and  embodying  all  in  the  Hebrew 
Scriptures,  fulfilling  that  in  His  own  person,  and  now  opening  His  divine 
mind  in  all  that  Scripture,  the  religions  of  the  world  are  to  be  restored 
to  unity,  purified  and  perfected  in  Him. 

Nor  is  this  word  Swedenborgian,  the  -liberal  sentiment  of  good 
will  and  the  enthusiasm  of  hope,  but  the  discovery  of  divine  fact  and 
the  rational  insight  of  spiritual  understanding.  He  has  shown  that 
the  sacred  Scriptures  are  written  according  to  the  correspondence  of 
natural  with  spiritual  things,  and  that  they  contain  an  internal  spirit- 
ual sense  treating  of  the  providence  of  God  in  the  dispensations  of 
the  church  and  of  the  regeneration  and  spiritual  life  of  the  soul.  Be- 
fore Abraham  there  was  the  church  of  Noah,  and  before  the  word  of 
Moses  there  was  an  ancient  word,  written  in  allegory  and  correspond- 
ences, which  the  ancients  understood  and  loved,  but  in  process  of  time 
turned  into  magic  and  idolatry.  The  ancient  church,  scattered  into 
Egypt  and  Asia,  carried  fragments  of  that  ancient  word  and  preserved 
somethmg  of  its  representatives  and  allegories,  in  Scriptures  and  my- 
thologies, from  which  have  come  the  truths  and  fables  of  the  oriental 
religions,  modified  according  to  nations  and  peoples,  and  revived  from 
time  to  time  in  the  teachings  of  leaders  and  prophets. 


316  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

From  the  same  ancient  word  Moses  derived,  under  divine  direc- 
tion, the  early  chapters  of  Genesis,  and  to  this  in  the  order  of  Provi- 
dence was  added  the  Law  and  the  Prophets.  The  history  of  the  in- 
carnation and  the  prophecy  of  a  final  judgment  of  God,  all  so  written 
as  to  contain  an  integral  spiritual  sense,  corresponding  with  the  latter, 
but  distinct  from  it  as  the  soul  corresponds  with  the  body,  and  is  dis- 
tinct and  transcends  it.  It  is  the  opening  of  this  internal  sense  in  all 
the  Holy  Scriptures  and  not  any  addition  to  their  final  letter  which 
constitutes  the  new  and  needed  revelation  of  our  day.  The  science 
of  correspondences  is  the  key  which  unlocks  the  Scriptures  and  dis- 
closes their  internal  contents.  The  same  key  opens  the  Scriptures  of 
the  orient  and  traces  them  back  to  their  source  in  primitive  revela- 
tion. 

If  it  shows  that  their  myths  and  representatives  have  been  mis- 
understood, misrepresented  and  misapplied,  it  shows,  also,  that  the 
Hebrew  and  Christian  Scriptures  have  been  likewise  perverted  and 
falsified.  It  is  that  very  fact  which  necessitates  the  revelation  of  their 
internal  meaning,  in  which  resides  their  divine  inspiration  and  the  life 
of  rational  understanding  for  the  separation  of  truth  from  error.  The 
same  rational  life  and  science  of  interpretation  separates  the  great 
primitive  truths  from  the  corrupting  speculations  and  traditions  in  all 
andXmiSofs^^  the  ancient  religions,  and  furnishes  the  key  to  unlock  the  myths  and 
symbols  in  ancient  Scriptures  and  worship. 

If  Swedenborg  reveals  errors  and  supersitions  in  the  religions  out 
of  Christendom,  so  does  he  also  show  that  the  current  Christian  faith 
and  worship  is  largely  the  invention  of  men  and  falsifying  of  the 
Christian's  Bible.  If  he  promises  and  shows  true  faith  and  life  to  the 
Christian  from  the  Scriptures,  so  does  he  also  to  the  Gentiles  in  leading 
them  back  to  primitive  revelation  and  showing  them  the  meaning  of 
their  own  aspirations  for  the  light  of  life.  If  he  sets  the  Hebrew  and 
Christian  word  above  all  other  sacred  Scripture,  it  is  because  it  brings, 
as  now  opened  in  its  Scriptural  depths,  the  divine  sanction  to  all  the 
rest  and  gathers  their  strains  into  its  sublime  symphony  of  revela- 
tion. 

So  much  as  the  indication  of  what  Swedenborg  does  for  catholic 
enlightenment  in  spiritual  wisdom.  As  for  salvation,  he  teaches  that 
God  has  provided  with  every  nation  a  witness  of  Himself  and  means 
of  eternal  life.  He  is  present  by  His  spirit  with  all.  He  gives  the 
good  of  His  love,  which  is  life,  internally  and  impartially  to  all.  All 
know  that  there  is  a  God,  and  that  He  is  to  be  loved  and  obeyed;  that 
there  is  a  life  after  death,  and  that  there  are  evils  which  are  to  be 
shunned  as  sins  against  God.  So  far  as  anyone  so  believes  and  so  lives 
from  a  principle  of  religion  he  receives  eternal  life  in  his  soul,  and  after 
death  instruction  and  perfection  according  to  the  sincerity  of  his 
life. 

No  teaching  could  be  more  catholic  than  this,  showing  that  "whom- 
soever in  any  nation  feareth  God  and  worketh  righteousness  is  ac- 
cepted of  Him."     If  he  sets  forth  Jesus  Christ  as  the  only  wise  God,  in 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  317 

whom,  is  the  fullness  of  the  Godhead,  it  is  Christ  glorified,  and 
realizing  to  the  mind  the  infinite  and  eternal  lover,  and  thinker,  and 
doer,  a  real  and  personal  God,  our  Father  and  Saviour.  If  he  sum- 
mons all  prophets  and  teachers  to  bring  their  honor  and  glory  unto 
Him  it  is  not  as  to  a  conquering  rival,  but  as  to  their  inspiring  life, 
whose  word  they  have  spoken  and  whose  work  they  have  wrought  out. 
If  he  brings  all  good  spirits  in  the  other  life  to  the  acknowledgment 
of  the  glorified  Christ  as  the  only  God,  it  is  because  they  have  in  heart 
and  essential  faith,  believed  in  Him  and  lived  for  Him,  in  living  ac- 
cording to  precepts  of  their  religion.  He  calls  him  a  Christian  who 
lives  as  a  Christian;  and  he  lives  as  a  Christian  who  looks  to  the  one 
God  and  does  what  He  teaches,  as  he  is  able  to  know  it.  If  he  denies 
reincarnation,  so  also  does  he  deny  sleep  in  the  grave  and  the  resur- 
rection of  the  material  body. 

If  he  teaches  the  necessity  of  regeneration  and  union  with  God, 
so  also  does  he  show  that  the  subjugation  and  quiesence  of  self  is  the 
true  ''Nirvana,"  opening  consciousness  to  the  divine  life  and  confer- 
ring the  peace  of  harmony  with  God. 

If  he  teaches  that  man  needs  the  spirit  of  God  for  the  subjugation 
of  self,  he  teaches  that  the  spirit  is  freely  imparted  to  whosoever  will 
look  to  the  Lord  and  shun  selfishness  as  sin.  If  he  teaches  thus,  that 
faith  is  necessary  to  salvation,  he  teaches  that  faith  alone  is  not  suffi- 
cient, but  faith  which  worketh  by  love. 

If  he  denies  that  salvation  is  of  favor,  or  immediate  mercy,  and 
affirms  that  it  is  vital  and  the  effect  of  righteousness,  he  also  teaches 
that  the  divine  righteousness  is  imparted  vitally  to  him  that  seeks  it 
first  and  above  all;  and  if  he  denies  that  several  probations  on  earth 
are  necessary  to  the  working  out  of  the  issues  of  righteousness,  it  is  be- 
cause m.an  enters  a  spiritual  world  after  death,  in  a  spiritual  body  and 
personality,  and  in  an  environment  in  which  his  ruling  love  is  devel- 
oped, his  ignorance  enlightened,  his  imperfections  removed,  his  good 
beginnings  perfected,  until  he  is  ready  to  be  incorporated  in  the  grand 
Man  of  heaven,  to  receive  and  functionate  his  measure  of  the  divine 
life  and  participate  in  the  divine  joy.     And  so  I  might  go  on. 

My  purpose  is  accomplished  if  I  have  won  your  respect  and  inter- 
est in  the  teachings  of  this  great   apostle,  who,  claiming  to  be  called 
of  the  Lord  to  open  the  Scriptures,  presents  a  harmony  of  truths  that 
would  gather  into  its  embrace  all  that  is  of  value  in  every  religion  and  „4^ithat  ^.of 
open  out  mto  a  career  of  illimitable  spiritual  progress. 

The  most  unimpassioned  of  men,  perhaps  because  he  so  well  un- 
derstood that  his  mission  was  not  his  own,  but  the  concern  of  Him 
who  builds  through  the  ages,  Swedenborg  wrote  and  published.  The 
result  is  a  liberty  that  calmly  awaits  the  truth-seekers.  If  the  re- 
ligions of  the  world  become  disciples  then,  it  will  not  be  proselytism 
that  will  take  them  there,  but  the  organic  course  of  events  in  that 
providence  which  works  on,  silent  but  mighty,  like  the  forces  that 
poise  planets  and  gravitate  among  the  stars. 

Present  history  shows  the  effect  of  unsuspected  causes.     This  par- 


Value  in  Relig- 
ion. 


3lS  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

liament  of  religions  is  itself  a  testimony  to  unseen  spiritual  causes,  and 
should  at  least  incline  to  belief  in  Swedenborg's  testimony,  that  a  way 
is  open,  both  in  the  spiritual  world  and  on  earth,  for  a  universal  church 
in  the  faith  of  one  visible  God  in  Whom  is  the  invisible,  imparting 
eternal  life  and  enlightenment  to  all  from  every  nation  who  believe  in 
Him  and  work  righteousness. 


Harmonies  and  Distinctions  in  the     1  he- 
istic    1  eachings  of  the  Various  Historic 

raiths. 


Paper  by  PROF.  M.  VALENTINE. 


N  calling  attention  to  the  "Harmonies  and  Dis- 
tinctions in  the  Theistic  Teachings  of  the  Vari-' 
ous  Historic  Faiths,"  I  must,  by  very  neces- 
sity of  the  case,  speak  from  the  Christian  stand- 
point. This  standpoint  is  to  me  synonymous 
with  the  very  truth  itself  I  cannot  speak  as 
free  from  prepossessions.  This,  however,  does 
not  mean  any  unwillingness  nor,  I  trust,  in- 
ability to  see  and  treat  with- sincerest  candor 
and  genuine  appreciation  the  truth  that  may  be 
found  in  each  and  all  of  the  various  theistic 
conceptions  which  reason  and  Providence  may 
have  enabled  men  anywhere  to  reach.  Un- 
doubtedly, some  rays  from  the  true  divine 
"Light  of  the  World"  have  been  shiningthrough 
reason,  and  reflected  from  "the  things  that 
are  made"  everywhere  and  at  all  times,  God  never  nor  in  any  place 
leaving  Himself  wholly  without  witness.  And  though  we  now  and 
here  stand  in  the  midst  of  the  high  illumination  of  what  we  accept 
as  supernatural  revelation,  we  rejoice  to  recognize  the  truth  which  may 
have  come  into  view  from  other  openings,  blending  with  the  light  of 
God's  redemptive  self-manifestation  in  Christianity. 

It  is  not  necessary  prejudice  to  truth  anywhere  when  from  this 
standpoint  I  am  further  necessitated,  in  this  comparative  view,  to  take  consStenfcon' 
the  Christian  conception  as  the  standard  of  comparison  and  measure-  elusions, 
ment.  We  must  use  some  standard  if  we  are  to  proceed  discriminat- 
ingly or  reach  any  well  defined  and  consistent  conclusions.  Simply  to 
compare  different  conceptions  with  one  another,  without  the  unifying 
light  of  some  accepted  rule  of  judging,  or  at  least  of  reference,  can 
never  lift  the  impression  out  of  confusion  or  fix  any  valuable  points  of 

319 


VII 


320  THE  WORLDS  CONGRESS  OF  RELIGIONS. 

truth.    Only  to  hold  our  eye  to  the  varied  shifting  colors  and  combina- 
tions of  the  kaleidoscope  can  bring  no  satisfactory  or  edifying  conclu- 
sion.  To  the  Christian's  comparative  view  of  the  "  historic  faiths  "  other 
The  Truth  ^^an  his  own  necessarily  thus  ranges  them  under  his  own  Christian 

Clearly  Seen,  canous  of  judgment,  mcaus  no  exclusion  or  obscuration  of  the  light, 
but  merely  fixes  the  leading  parallelism  of  its  fall,  securing  consistency 
and  clearness  of  presentation,  a  presentation  under  which  not  only  the 
harmonies  and  distinctions,  but  the  actual  truth,  may  be  most  clearly 
and  fairly  seen. 

The  phrase  '*  theistic  teaching, '  in  the  statement  of  the  subject  of 
this  paper,  I  understand,  in  its  broadest  sense,  as  referring  to  the  whole 
conception  concerning  God,  including  the  very  question  of  His  being, 
and  therefore  applicable  to  systems  of  thought,  if  any  such  there  be, 
that  in  philosophic  reality  are  atheistic.  In  this  sense  teachings  on  the 
subject  of  Deity  or  *' the  divine"  are  "theistic,"  though  they  negative 
the  reality  of  God,  and  so  may  come  legitimately  into  our  comparative 
view.  And  yet,  we  are  to  bear  in  mind,  it  is  only  the  "theistic"  teach- 
ing of  the  historic  faiths,  not  their  whole  religious  view,  that  falls  under 
the  intention  of  this  paper.  The  subject  is  special,  restricting  us  spe- 
cifically to  their  ideas  about  God. 

At  the  outset  we  need  to  remind  ourselves  of  the  exceeding  diffi- 
culty of  the  comparison,  or  of  precise  and  firm  classification  of  the 

r^.  •  ..  X.  ..,     theistic  faiths  of  mankind.     They  are  all,  at  least  all  the  ethnic  faiths, 

Theistic  Faiths      ,  ,  ,  ^    j_-  ^         •  ^  •  i    • 

of  Men.  developments  or  evolutions,  having  undergone  various  and  immense 
changes.  Their  evolutions  amount  to  revolutions  in  some  cases.  They 
are  not  permanently  marked  by  the  same  features,  and  will  not  admit 
the  same  predicates  at  different  times.  Some  are  found  to  differ  more 
from  themselves  in  their  history  than  from  one  another.  There  is  such 
an  inter-crossing  of  principles  and  manifold  forms  of  representation  as 
to  lead  the  most  learned  specialists  into  disputes  and  opposing  con- 
clusions, and  render  a  scientific  characterization  and  classification  im- 
possible. The  most  and  best  that  can  be  done  is  to  bring  the  teach- 
ings of  the  historic  religions  in  this  particular  into  comparison  as  to 
five  or  six  of  the  fundamental  and  most  distinctive  features  of  theistic 
conception.  Their  most  vital  points  of  likeness  and  difference  will 
thus  appear.  It  will  be  enough  to  include  in  the  comparison,  besides 
Christianity,  the  religions  of  ancient  Greece  and  Rome,  of  old  Egypt, 
Indian  Hinduism  or  more  exactly  Brahmanism,  Persian  Parseeism  or 
Zoroastrianism,  Buddhism,  Chinese  Confucianism,  Celtic  Druidism,  the 
Norse  or  Teutonic  mythology  and  Mahommedanism,  with  incidental 
reference  to  some  less  prominent  religions.  I  class  Judaism  as  the 
early  stage  of  unfolding  Christianity. 

Adopting  this  method,  therefore,  of  comparing  them  under 
the  light  of  a  few  leading  features  or  elements  of  the  theistic  view,  we 
begin  with  that  which  is  most  fundamental — belief  in  the  existence  of 
God,  or  of  what  we  call  "the  divine,"  Deity,  some  higher  power  to  which 
or  to  whom  men  sustain  relations  of  dependence,  obligation  and  hope. 
This  is  the  bottom  point,  the  question  underlying  all  other  questions 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  321 

in  religious  belief:  Does  a  God  exist?  And  here  it  is  assuring;  a 
wonderful  harmony  is  found.  All  the  historic  faiths,  save  perhaps  one, 
rest  on  belief  of  some  divine  existence  or  existences  to  be  acknowl- 
edged, feared  or  pleased.  It  seems  to  be  part  of  the  religious  instinct 
of  the  race.  And  the  intellect  concurs  in  fostering  and  developing 
the  belief.  History,  ethnology  and  philology  not  only  suggest,  but 
amply  prove,  that  the  idea  of  God,  of  some  power  or  powers  above, 
upon  whom  man  depends  and  to  whom  he  must  answer,  is  so  normal 
to  human  reason  in  the  presence  and  experience  of  the  phenomena 
of  nature  and  life,  that  it  is  developed  wherever  man's  condition  is 
high  enough  for  the  action  of  his  religious  nature  at  all. 

"God"  is  the  fundamental  and  constructive  idea,  and  it  is  the 
greatest  and  most  vital  idea  of  humanity.  But  the  harmony  of  the 
world's  religious  faiths  in  this  positive  theistic  teaching  is,  according 
to  prevailing  interpretation,  broken  in  the  case  of  Buddhism.  This 
appears  to  be  atheistic,  a  religion,  or  rather  a  philosophy,  of  life,  with- 
out a  deity  or  even  the  apotheosis  of  nature.  Many  things,  however,  ^^^  Fund^ 
incline  me  to  the  view  of  those  interpreters  who  deny,  or  at  least  doubt,  Constructive 
the  totally  atheistic  character  of  Buddhism.  For  instance,  it  is  rooted  ^^^^ 
in  the  earlier  pantheistic  Hindu  faith,  and  has  historically  developed 
a  cult  with  temples  and  prayers.  In  the  face  of  these  and  other  things, 
only  the  most  positive  evidence  can  put  its  total  atheism  beyond  ques- 
tion. Gautama's  work  of  reform,  which  swept  away  the  multitudinous 
divinities  of  the  popular  theology,  may  not  have  been  a  denial  of  God, 
even  as  Socrates  alleged  atheism  was  not,  but  rather  an  overthrow  of 
the  prevalent  gross  polytheism  in  the  interest  of  a  truer  and  more 
spiritual  conception,  though  it  may  have  been  a  less  definite  one  of  the 
divine  being. 

And  may  we  not  justly  distinguish  between  Buddhism  as  a  mere 
philosophy  of  life  or  conduct  and  Buddhism  as  a  religion,  with  its 
former  nature-gods  swept  away,  and  the  replacing  better  conception 
only  obscurely  and  inadequately  brought  out?  At  least  it  is  certain 
that  its  teaching  was  not  dogmatic  atheism,  a  formal  denial  of  God, 
but  marked  rather  by  the  negative  attitude  of  failing  positively  to 
recognize  and  affirm  the  divine  existence.  The  divergence  in  this 
case  is  undoubtedly  less  of  a  discord  than  has  often  been  supposed. 
There  are  cases  of  atheism  in  the  midst  of  Christian  lands,  the  out- 
come of  bewilderment  through  speculative  philosophies.  They  may 
even  spread  widely  and  last  long.  They,  however,  count  but  little 
against  the  great  heart  and  intellect  of  mankind,  or  even  as  giving  a 
definite  characteristic  to  the  religion  in  the  midst  of  which  they  appear. 
And  they  lose  sway,  even  as  the  Buddliist  philosophy,  in  becoming  a 
religion  that  has  had  to  resume  recognition  of  deity.  And  it  is  some- 
thing grand  and  inspiring  that  the  testimony  of  the  world's  religions 
from  all  around  the  horizon  and  down  the  centuries  is  virtually  unan- 
imous as  to  this  first  great  principle  in  theistic  teaching.  It  is  the 
strong  and  ceaseless  testimony  of  the  great  deep  heart  and  reason  of 
mankind.  Nay,  it  is  God's  own  testimony  to  His  being,  voiced 
through  the  religious  nature  and  life  made  in  His  image. 


322  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

But  let  these  various  religions  be  compared  in  the  light  of  a  second 
principle  in  theistic  teaching —  that  of  monotheism.  Here  it  is  start- 
Discordantly  lii^g  to  find  how  terribly  the  idea  of  God,  whose  existence  is  so  unan- 
PoJytheistic.  imously  owued,  has  been  misconceived  and  distorted.  For,  taking  the 
historic  faiths  in  their  fully  developed  form,  only  two,  Christianity  and 
Mohammedanism,  present  a  pure  and  maintained  monotheism.  Zoro- 
astrianism  cannot  be  counted  in  here,  though  at  first  its  Ahriman,  or 
evil  spirit,  was  not  conceived  of  as  a  God,  it  afterward  lapsed  into 
theological  dualism  and  practical  polytheism.  All  the  rest  are  pre- 
vailingly and  discordantly  polytheistic.  They  move  off  into  endless 
multiplicity  of  divinities  and  grotesque  degradations  of  their  char- 
acter. This  fact  does  not  speak  well  for  the  ability  of  the  human  mind 
without  supernatural  help,  to  formulate  and  maintain  the  necessary  idea 
of  God  worthily. 

This  dark  and  regretful  phenomenon  is,  however,  much  relieved 
by  several  modifying  facts.  One  is,  that  the  search-lights  of  history 
and  philology  reveal  for  the  principal  historic  faiths  back  of  their 
stages  and  conditions  of  luxuriantly  developed  polytheism  the  existence 
of  an  early  or  possibly,  though  not  certainly,  primitive  monotheism. 
This  point,  I  know,  is  strongly  contested,  especially  by  many  whose 
views  are  determined  by  acceptance  of  the  evolutionist  hypothesis  of 
the  derivative  origin  of  the  human  race.  But  it  seems  to  me  that  the 
evidence,  as  made  clear  through  the  true  historical  method  of  investi- 
gation, is  decisive  for  monotheism  as  the  earliest  known  form  of  theistic 
conception  in  the  religions  of  Egypt,  China,  India  and  the  original 
Druidism,  as  well  as  of  the  two  faiths  already  classed  as  asserting  the 
divine  unity. 

Polytheisms  are  found  to  be  actual  growths.  Tracing  them  back 
they  become  simpler  and  simpler.  "The  younger  the  polytheism  the 
fewer  the  gods,"  until  a  stage  is  reached  where  God  is  conceived  of  as 
one  alone.  This  accords,  too,  as  has  been  well  pointed  out,  with  the 
psychological  genesis  of  ideas — the  singular  number  preceding  the 
plural,  the  idea  of  a  god  preceding  the  idea  of  gods,  the  affirmation, 
"There  is  a  God,"  going  before  the  affirmation  there  are  two  or  many 
gods. 

Another  fact  of  belief  is,  that  the  polytheisms  have  not  held  their 
fields  without  dissent  and  revolt.  Over  against  the  tendency  of  de- 
praved humanity  to  corrupt  the  idea  oi  God  and  multiply  imaginary 
and  false  divinities,  there  are  forces  that  act  for  correction  and  im- 
provement. The  human  soul  has  been  formed  for  the  one  true  and 
only  God.  Where  reason  is  highly  developed  and  the  testing  powers 
of  the  intellect  and  conscience  are  earnestly  applied  to  the  problems 
of  existence  and  duty,  these  grotesque  and  gross  polytheisms  prove 
unsatisfactory. 

In  the  higher  ascents  of  civilization  faith  in  the  mythologic 
divinities  is  undermined  and  weakened.  Men  of  lofty  genius  arise, 
men  of  finer  ethical  intuitions  and  higher  religious  sense  and  aspira^ 
tion  and  better  conceptions  of  the  power  by  and  in  which  men  live  an^ 


THE   WORLD'S  CONGRESS   OF  RELIGIONS,  323 

move  are  reached  and  a  reformation  comes.  This  is  illustrated  in  the 
epoch-making  teachings  of  Confucius  in  China,  of  Zoroaster  in 
Persia,  of  Gautama  in  India  and  of  Socrates,  Plato,  Cicero  and  kindred 
spirits  in  ancient  Greece  and  Rome.  In  their  profounder  and  more 
rational  inquiries  these,  and  such  as  these,  have  pierced  the  darkness 
^and  confusion  and  caught  sure  vision  of  the  one  true  eternal  God 
tbove  all  gods,  at  once  explaining  the  significance  of  them  all  and 
^reducing  all  but  the  one  to  myths  or  symbols.  Polytheism,  which  has 
put  its  stamp  so  generally  on  the  historic  faiths,  has  not  held  them  in 
undisputed,  full,  unbroken  sway. 

Taking  these  modifying  facts  into  account,  the  testimony  of  these 
faiths  to  the  unity  of  God  is  found  to  be  far  larger  and  stronger  than 
at  first  view  it  seemed.  For  neither  Christianity,  with  its  Old  Testa- 
ment beginning,  nor  Mohammedanism,  has  been  a  small  thing  in  the 
world.  They  have  spoken  for  the  divine  unity  for  ages,  and  voiced  it 
Ear  through  the  earth.  And  unquestionably  the  faith  of  the  few  grand 
sages,  the  great  thinkers  of  the  race,  who,  by  "The  world's  great  altar 
itairs  that  slope  through  darkness  up  to  God,"  have  risen  to  clear  views 
»f  the  sublime,  eternal  truth  of  the  divine  unity,  is  worth  ten  thousand 
times  more,  as  an  illumination  and  authority  for  correct  faith,  than  the 
ideas  and  practice  of  the  ignorant  and  unthinking  millions  that  have 
:rowded  the  polytheistic  worships. 

But  of  the  two  found,  purely  monotheistic  Christianity  has  unique 
characteristics.     Its  witness  is  original  and  independent,  not  derived 
^as  that  of  Islam,  which  adopted  it  from  Judaic  and  Christian  teaching.      uniqueChar- 
|It  is  trinitarian,  teaching  a  triune  mystery  of  life  in  the  one  infinite  acteristics. 
ind  eternal  God,  as  over  against  Islam's  repudiation  of  this  mystery, 
''he  trinities  detected  in  the  other  religions  have  nothing  in  common 
^ith  the  Christian  teaching  save  the  use  of  the  number  three.     And  it 
Jtands  accredited,  not  as  a  mere  evolution  of  rational   knowledge,  a 
jcientific   discovery,  but  as  a  supernatural   revelation,  in   which  the 
"".ternal  One  Himself  says  to  the  world:  'T   am   God,  and  beside   Me 
there  is  none." 

But  we  pass  to  another  point  of  comparison   in  the   principle  of 
>ersonality.     Under   this    principle    the  religions    of  the  world   fall 
into  two  classes — those  which  conceive  of  God  as  an  intelligent  be- 
ing, acting  in  freedom,  and  those  that  conceive  of  Him  pantheistically 
[as  the  sum  of  nature  or  the  impersonal   energy  or  soul  of  all  things. 
^In  Christian  teaching  God  is  a  personal  being  with  all  the  attributes  or 
predicates  that  enter  into  the  concept  of  such  being.     In  the  Christian 
Scriptures  of  the  Old  and  New  Testaments  this  conception  is  never 
For  a  moment  lowered  or  obscured.     God,  though  immanent  in  nature, 
jfilling  it  with  His  presence  and  power,  is  yet  its  creator  and   preserver, 
jkeeping  it  subject  to  His  will  and  purposes,  never  confounded  or  identi- 
led  with  it.     He  is  the  infinite,  absolute  personality. 

The  finding  of  this  feature  of  teaching  in  the  other  historic  religions 
lepends  on  the  period  or  stage  of  development  at  which  we  take  them, 
in  the  polytheistic  forms  of  all  grades  of  development  we  are  bewil- 


324  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

dered  by  the  immense  diversity  in  which,  in  this  particular,  the  objects  of 
worship  are  conceived,  from  the  intense  anthropomorphism  that  makes 
the  gods  but  mighty  men  or  apotheosized  ancestors,  down  through 
endless  personifications  of  the  powers  and  operations  to  the  lowest 
forms  of  fetichism.  Largely,  however,  their  theistic  thought  includes 
the  notion  of  personality,  and  so  a  point  of  fellowship  is  established 
between  the  worshiper  and  his  gods.  But  we  have  to  do  mainly  with 
the  monotheistic  faiths  or  periods  of  faith.  In  the  early  belief  of 
Egypt,  of  China,  of  India,  in  the  teaching  of  Zoroaster,  of  Celtic  Dru- 
idism,  of  Assyrian  and  Babylonian  faith,  and  in  the  best  intuition  of 
the  Greek  and  Roman  philosophers,  without  doubt,  God  was  appre- 
hended as  a  personal  God  Indeed,  in  almost  the  whole  world's  relig- 
ious thinking  this  element  of  true  theistic  conception  has  had  more  or 
less  positive  recognition  and  maintenance.  It  seems  to  have  been 
spontaneously  and  necessarily  demanded  by  the  religious  sense  and 
life. 
Human  F^i-  The  human  feeling  of  helplessness  and  need  called  for  a  God  who 

leMness.  ^  ^'  could  hear  and  understand,  feel  and  act.  And  whenever  thought  rose 
beyond  the  many  pseudo-gods  to  the  existence  of  the  one  true  God,  as 
a  Creator  and  Ruler  of  the  world,  the  ten  thousand  marks  of  order, 
plan  and  purpose  in  nature  speaking  to  men's  hearts  and  reason  led  up 
to  the  grand  truth  that  the  Maker  of  all  is  a  Thinker,  and  both  knows 
and  wills.  And  so  a  relation  of  trust,  fellowship  and  intercourse  was 
found  and  recognized.  None  of  the  real  feelings  of  worship,  love,  de- 
votion, gratitude,  consecration,  could  live  and  act  simply  in  the  pres- 
ence of  an  impersonal,  unconscious,  fateful  energy  or  order  of  nature. 
No  consistent  hope  of  a  conscious  personal  future  life  can  be  estab- 
lished except  as  it  is  rooted  in  faith  in  a  personal  God. 

And  yet  the  personality  of  God  has  often  been  much  obscured  in 
the  historic  faiths.  The  observation  has  not  come  as  a  natural  and 
spontaneous  product  of  the  religious  impulse  or  consciousness,  but  of 
mystic  speculative  philosophies.  The  phenomenon  presented  by 
Spinozism  and  later  pantheisms,  in  the  presence  of  Christianity,  was 
substantially  anticipated  again  and  again,  ages  ago,  in  the  midst  of 
various  religious  faiths,  despite  their  own  truer  visions  of  the  eternal 
God.  As  we  understand  it,  the  philosophy  of  religion  with  Hinduism, 
the  later  Confucianism,  developed  Parseeism  and  Druidism  is  substan- 
tially pantheistic,  reducing  God  to  impersonal  existence  or  the  con- 
scious factors  and  forces  of  cosmic  order.  It  marks  some  of  these 
more  strongly  and  injuriously  than  others. 

How  far  do  the  religions  harmonize  in  including  creational  relation 
and  activity  in  their  conception  of  God?  In  Christianity,  as"  you 
know,  the  notion  of  creatorship  is  inseparable  from  the  divine  idea. 
*Tn  the  beginning  God  created."  Creator  is  another  name  for  Him. 
How  is  it  in  the  polytheistic  mythologies?  The  conception  is  thrown 
into  inextricable  confusion.  In  some,  as  in  the  early  Greek  and 
Roman,  the  heavens  and  the  earth  are  eternal,  and  the  gods,  even  the 
highest,  are  their  offspring.     In  advancing  stages  and  fuller  pantheons, 


Relation. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  325 

almost  everywhere,  the  notion  of  creatorship  emerges  in  connection 
with  the  mytholop^ic    divinities.     In   the   monotheisms,  whether  the  ^Creatiom 
earlier  or  those  reached  m  philosophic  periods,  it  is  clear  and  unequiv- 
ocal— in  China,  India,  Egypt,  Persia  and  the  Druidic  teaching. 

Pantheistic  thought,  however,  while  it  offers  accounts  of  world 
origins,  confuses  or  overthrows  real  creational  action  by  various  pro- 
cesses of  divine  and  self-unfolding,  in  which  God  and  the  universe  are 
identified  and  either  the  divine  is  lost  in  the  natural,  or  nature  itself  is 
God.  The  pantheism  seems  to  resolve  itself  sometimes  into  atheism; 
sometimes  into  acosmism.  But  while  the  creative  attribute  seems  to 
appear  in  some  way  and  measure  in  all  the  historic  religions,  I  have 
^found  no  instance  apart  from  Christianity  and  its  derivatives  in  which 
:reatio  ex  nihilo,  or  absolute  creation,  is  taught.  This  is  a  distinction 
in  which  Christianity  must  be  counted  as  fairly  standing  alone. 

A  point  of  high  importance  respects  the  inclusion  of  the  ethical 
attribute  in  the  notion  of  God  and  the  divine  government.  To  what 
extent  do  they  hold  Him,  not  only  a  governor,  but  a  moral  governor, 
whose  will  enthrones  righteousness  and  whose  administration  aims  at 
moral  character  and  the  blessedness  of  ethical  order  and  excellence? 
The  comparison  on  this  point  reveals  some  strange  phenomena.  In 
the  nature-worships  and  polytheistic  conditions  there  is  found  an  almost 
:omplete  disconnection  between  religion  and  morality,  the  rituals  of 

worship  not  being  at  all  adjusted  to  the  idea  that  the  gods  were  holy, 
jin-hating,  pure  and  righteous.     The  grossest  anthropomorphisms  have 

prevailed,  and  almost  every  passion,  vice,  meanness  and  wrong  found 
imong  men  were  paralleled  in  the  nature  and  actions  of  the  gods. 

'ften  their  very  worship  has  been  marked  by  horrible  and  degrading 
rites.  But  as  human  nature  carries  in  itself  a  moral  constitution  and 
the  reason  spontaneously  acts  in  the  way  of  moral  distinctions,  judg- 

lents  and  demands,  it  necessarily,  as  it  advanced  in  knowledge,  cred- 
ited the  objects  of  its  worship  with  more  or  less  of  the  moral  qualities 
it  required  in  men.  The  moral  institutions  and  demands  could  not 
Lct  with  clearness  and  force  in  rude  and  uncivilized  men  and  peoples, 
"he  degrees  of  ethical  elements  in  their  conception  of  the  gods 
reflected  the  less  or  greater  development  of  the  moral  life  that  evolved 
the  theistic  ideas. 

But  whenever  the  religious  faith  was  monotheistic,  and  especially 
In  its  more  positive  and  clearer  forms,  the  logic  of  reason  and  con- 
science lifted  thought  into  clear  and  unequivocal  apprehension  of  the 
"mpreme  Being  as  the  power  whose  government  makes  for  righteous- 

less.  Finely  and  impressively  does  this  attribute  come  to  view  in  the 
teachings  of  the  faith  of  the  ancient  Egyptians,  of  Confucianism,  of 
"'^oroastrianism,  of  Druidism,  and  of  the  theism  of  the  Greek  and 
[Roman  sages.  But  Brahmanism,  that  mighty  power  of  the  east,  though 
It  abounds  in  moral  precepts  and  virtuous  maxims  and  rules  of  life, 
fails  to  give  these  a  truly  religious  or  theistic  sanction  by  any  clear 

jsurance  that  the  advancement  or  triumph  of  the  right  and  good  is 
|the  aim  of  the  divine  government.     Indeed,  the  pantheistic  thought  of 


326  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

that  system  obliterating  the  divine  personality  leaves  scarcely  any 
room  for  a  moral  purpose,  or  any  other  purpose,  in  the  cosmic  energy. 
And  Buddhism,  though  largely  a  philosophical  ethic  only — however,  of 
the  "good"  sort — yet  by  its  failure  to  make  positive  assertion  of  a  Su- 
preme Being,  save  simply  as  the  infinite  unknown  behind  nature,  of 
which  (Brahma)  nothing  may  be  predicted  except  that  it  is,  perceives 
and  is  blessed,  fails  also,  of  course,  to  affirm  any  moral  predicates  for 
its  nature  or  movement.  The  ethics  of  life,  divorced  from  religious 
sanction,  stand  apart  from  theistical  dynamics. 

Christianity  makes  the  moral  attributes  of  God  fundamental.  His 
government  and  provjdence  have  a  supreme  ethical  aim,  the  over- 
throw of  sin  with  its  disorder  and  misery,  and  the  making  of  all  things 
b^*fotGod"'  ^^^  ^^  ^  kingdom  in  which  righteousness  shall  dwell.  And  we  rejoice 
to  trace  from  the  great  natural  religions  round  the  globe  how  generally, 
and  sometimes  inspiringly,  this  grand-feature  of  true  theism  has  been 
discerned  and  used  for  the  uplifting  of  character  and  life,  furnishing  a 
testimony  obscured  or  broken  only  by  the  crudest  fetichisms,  or  low- 
est polytheisms,  or  by  pantheistic  teachings  that  reduce  God  to  imper- 
sonality where  the  concept  of  moral  character  becomes  inapplicable. 

But  a  single  additional  feature  of  theistic  teaching  can  be  brought 
into  this  comparative  view.  How  far  do  the  various  religions  include 
in  their  idea  of  God  redemptive  relation  and  administration?  Some 
comparativists,  as  you  are  aware,  class  two  of  them  as  religions  of  re- 
demption or  deliverance — Buddhism  and  Christianity.  But  if  Bud- 
dhism istobe  so  classed, there  is  no  reason  fornot  including  Brahmanism. 
For,  as  Prof.  Max  Miiller  has  so  clearly  shown.  Buddhism  rests  upon 
and  carries  forward  the  same  fundamental  conceptions  of  the  world 
and  human  destiny  and  the  way  of  its  attainment.  They  both  start 
with  the  fact  that  the  condition  of  man  is  unhappy  through  his  own 
errors,  and  set  forth  a  way  of  deliverance  or  salvation.  Both  connect 
this  state  of  misery  with  the  fundamental  doctrine  of  metempsychosis, 
innumerably  repeated  incarnations,  or  births  and  deaths,  with  a  possi- 
ble deliverance  in  a  final  absorption  into  the  repose  of  absolute  exist- 
ence or  cessation  of  conscious  individuality — Nirvana. 

It  is  connected,  too,  in  both,  with  a  philosophy  of  the  world  that 
pantheistically  reduces  God  into  impersonality,  making  the  divine  but 
the  ever-moving  course  of  nature.  And  the  deliverance  comes  as  no 
free  gift,  gracious  help  or  accomplishment  of  God,  but  an  issue  that  a 
man  wins  for  himself  by  knowledge,  ascetic  repression  of  desire  and 
self-reduction  out  of  conscious  individuality,  re-absorption  into  primal 
being.  God  is  not  conceived  of  as  a  being  of  redeeming  love  and  loving 
activity.  A  philosophy  of  self-redemption  is  substituted  for  faith  and 
surrender  to  a  redeeming  god.  As  I  understand  it,  it  is  a  philosophy 
that -pessimistically  condemns  life  itself  as  an  evil  and  misfortune  to 
be  escaped  from  and  to  be  escaped  by  self-redemption,  because  life 
finds  no  saving  in  God.  And  so  these  faiths  cannot  fairly  be  said  to 
attribute  to  God  redemptive  character  and  administration. 

Christianity  stands,  therefore,  as  the  only  faith  that  truly  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


327 


fully  conceives  of  God  in  redemptory  rulership  and  activity.  In  this 
faith  "God  is  love,"  in  deepest  and  most  active  sympathy  with  man. 
While  He  rules  for  the  maintenance  and  victory  of  righteousness,  He 
uses,  also,  redeeming  action  for  the  same  high  ends — recovering  the 
lost  to  holiness.  In  this  comes  in  the  unique  supernatural  character  of 
Christianity.  It  is  not  a  mere  evolution  of  natural  religious  intuitions. 
Even  as  a  revelation,  it  is  not  simply  an  ethic  or  a  philosophy  of  happy 
life.  Christianity  stands  fundamentally  and  essentially  for  a  course 
of  divine  redemptive  action,  the  incoming  presence  and  activity  of  the 
supernatural  in  the  world  and  time. 

Let  us  fix  this  clearly  in  mind,  as  its  distinction  among  all  relig- 
ions, causing  it  to  stand  apart  and  alone.  From  the  beginning  of  the 
Old  Testament  to  the  end  of  the  New  it  is  a  disclosure  in  record  of 
what  God  in  grace  has  done,  is  doing,  and  will  do,  for  the  deliverance, 
recovery  and  eternal  salvation  from  sin  of  lapsed,  sin-enslaved  human- 
ity. It  is  a  supernatural  redemptory  work  and  provision  with  an  in- 
spired instruction  as  to  the  way  and  duty  of  life.  If  Christianity  be 
not  this,  Christendom  has  been  deluded.  It  is  the  religion  of  the 
divine  love  and  help  which  the  race  needs  and  only  God  could  give. 

Let  us  sum  up  the  results  of  this  hurried  comparison.  On  the 
fundamental  point  of  affirming  or  implying  the  existence  of  God  the 
testimony  is  a  rich  harmony.  To  the  monotheistic  conception  there 
is  strong  witness  from  the  chief  earliest  great  historical  religions — the 
Egyptian,  Chinese,  Indian,  original  Zoroastrianism  and  Druidism, 
obscured  and  almost  lost  in  later  growths  of  enormous  polytheisms,  till 
restored  there  and  elsewhere  in  greater  or  less  degree  under  the  better 
intuitions  of  sages,  including  those  of  Greece  and  Rome.  The  divine 
personality  is  witnessed  to,  though  often  under  the  rudest  and  most 
distorted  notions,  by  almost  all  religions,  but  darkened  out  of  sight  by 
pantheistic  developments  in  India,  China,  Druidism  and  among  the 
Greeks.  Creational  activity  in  some  sense  and  measure  has  been 
almost  easy  where  included  in  the  idea  of  God;  but  creatio  ex  nihilo 
seems  peculiar  to  Christianity.  The  attribution  of  ethical  attributes  to 
God  has  varied  in  degrees  according  to  the  civilization  and  culture  of  the 
tribes  and  nations  or  their  religious  leaders  made  inconsistent  here  and 
there  by  pantheistic  theories — Christianity,  however,  giving  the  moral 
ideasupremeemphasis.  And  finally,  redeeming  love  and  effort  in  redemp- 
tion from  moral  evil  is  clearly  asserted  only  in  the  Christian  teaching. 

The  other  historic  faiths  have  grasped  some  of  the  great  essential 
elements  of  theistic  truth.  We  rejoice  to  trace  and  recognize  them.  But 
they  all  shine  forth  in  Christian  revelation.  As  I  see  it,  the  other  his- 
toric beliefs  have  no  elements  of  true  theistic  conception  to  give  to 
Christianity  that  it  has  not,  but  Christianity  has  much  to  give  to  the 
others.  It  unites  and  consummates  out  of  its  own  given  light  all  the 
theistic  truth  that  has  been  sought  and  seen  in  partial  vision  by  sincere 
souls  along  the  ages  and  round  the  world.  And  more,  it  gives  what 
they  have  not — a  disclosure  of  God's  redeeming  love  and  action,  pre- 
senting to  mankind  the  way,  the  truth  and  the  life.  And  we  joy  to 
hold  it  and  offer  it  as  the  hope  of  the  world. 


Supernatura 
Character  o  f 
Christianity. 


A  Rich  Har- 
mony 


Rabbi  £.  G.  Hirsch,  Chicago. 


Elements  of  Universal  Religion, 


Paper  by  DR.  EMIL  G.  HIRSCH,  of  Chicago. 


^,,f^ 


HE  dominion  of  religion  is  co-extensive  with  the 
confines  of  humanity.  For  man  is  by  nature 
not  only,  as  Aristotle  puts  the  case,  the  politi- 
cal— he  is  as  clearly  the  religious  creature. 
Religion  is  one  of  the  natural  functions  of  the 
human  soul;  it  is  one  of  the  natural  conditions 
of  human,  as  distinct  from  mere  animal  life. 
To  this  proposition  ethnology  and  sociology 
bear  abundant  testimony.  Man  alone  in  the 
wide  sweep  of  creation  builds  altars.  And 
wherever  man  may  tent  there  also  will  curve 
upward  the  burning  incense  of  his  sacrifice  or 
the  sweeter  savor  of  his  aspirations  after  the 
better,  the  diviner  light.  However  rude  the 
form  of  society  in  which  he  moves,  or  however 
refined  and  complex  the  social  organism,  re- 
ligion never  fails  to  be  among  the  determining  forces  one  of  the  most 
potent.  It,  under  all  types  of  social  architecture,  will  be  active  as  one 
of  the  decisive  influences  rounding  out  individual  life  and  lifting  it 
into  significance  for  and  under  the  swifter  and  stronger  current  of  the 
social  relations.  Climatic  and  historical  accidents  may  modify,  and 
do,  the  action  of  this  all-pervading  energy.  But  under  every  sky  it  is 
vital  and  under  all  temporary  conjunctures  it  is  quick. 

A  man  without  religion  is  not  normal.  There  may  be  those  in 
whom  this  function  approaches  atrophy.  But  they  are  undeveloped 
or  crippled  specimens  of  the  completer  type.  Their  condition  recalls 
that  of  the  color  blind  or  the  deaf.  Can  they  contend  that  their  defect 
is  proof  of  superiority?  As  well  might  those  bereft  of  the  sense  of 
hearing  insist  that  because  to  them  the  reception  of  sound  is  denied 
the  universe  around  them  is  a  vast  ocean  of  unbroken  silence.  A 
society  without  religion  has  nowhere  yet  been  discovered.  Religion 
may  then  in  very  truth  be  said  to  be  the  universal  distinction  of  man. 
Still  the  universal  religion  has  as  yet  not  been  evolved  in  the  pro- 
cession of  the  suns.  It  is  one  of  the  blessings  yet  to  come.  There  are 
now  even  known  to  men  and  revered  by  them  great  religious  systems 


Vital    under 
every  Sky. 


22 


329 


330  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

which  pretend  to  universality.  And  who  would  deny  that  Buddhism, 
Christianity  and  the  faith  of  Islam  present  many  of  the  characteristic 
elements  of  the  universal  faith?  In  its  ideas  and  ideals  the  religion  of 
the  prophets,  notably  as  enlarged  by  those  of  the  Babylonian  exile, 
also  deserves  to  be  numbered  among  the  proclamations  of  a  wider  out- 
look and  a  higher  uplook.  These  systems  are  no  longer  ethnic.  They 
thus,  the  three  in  full  practice  and  the  last  mentioned  in  spiritual  inten- 
tion, have  passed  beyond  some  of  the  most  notable  limitations  which 
are  fundamental  in  other  forms  created  by  the  religious  needs  of  man. 
They  have  advanced  far  on  the  road  leading  to  the  ideal  goal;  and 
modern  man,  in  his  quest  for  the  elements  of  the  still  broader  univer- 
sal faith,  will  never  again  retrace  his  steps  to  go  back  to  the  mile-posts 
these  have  left  behind  on  their  climb  up  the  heights.  The  three 
great  religions  have  emancipated  themselves  from  the  bondage  of 
racial  tests  and  national  divisions.  Race  and  nationality  cannot  cir- 
cumscribe the  fellowship  of  the  larger  communion  of  the  faithful,  a 
communion  destined  to  embrace  in  one  covenant  all  the  children  of 
man. 

Race  is  accidental,  not  essential  in  manhood.  Color  is  indeed 
Race  Acci-  only  skin  deep.  No  caste  or  tribe,  even  were  we  to  concede  the 
dental.  absolute  purity  of  the   blood   flowing   in  their  arteries,   an  assump- 

tion which  could  in  no  case  be  verified  by  actual  facts  of  the  case, 
can  lay  claim  to  superior  sanctity.  None  is  nearer  the  heart  of 
God  than  another.  He  certainly  who  takes  his  survey  of  human- 
ity from  the  outlook  of  religion  and  from  this  point  of  view 
remembers  the  serious  possibilities  and  the  sacred  obligations  of 
human  life  cannot  adopt  the  theory  that  spirit  is  the  exponent  of 
animal  nature.  Yet  such  would  be  the  conclusion  if  the  doctrine 
•  .      of   chosen   races   and    tribes   is   at  all  to  be  urged.     The  racial  ele- 

ment is  merely  the  animal  substratum  of  our  being.  Brain  and  blood 
may  be  crutches  which  the  mind  must  use.  But  mind  is  always  more 
than  the  brain  with  which  it  works,  and  the  soul's  equation  cannot  be 
solved  in  terms  of  the  blood  corpuscles  or  the  pigment  of  the  skin  or 
the  shape  of  the  nose  or  the  curl  of  the  hair. 

Ezra  with  his  insistence  that  citizenship  in  God's  people  is  depend- 
ent on  Abrahamitic  pedigree,  and  therefore  on  the  superior  sanctity 
which  by  very  birth  the  seed  of  the  patriarch  enjoys  as  Zea  Kodesh, 
does  not  voice  the  broader  and  truer  views  of  those  that  would  proph- 
esy of  the  universal  faith  Indeed,  the  apostles  of  Christianity  after 
Paul,  the  Pundits  of  Buddhism,  the  Imams  of  Islam  and  last,  though 
not  least,  the  rabbis  of  modern  Judaism,  have  abandoned  the  narrow 
prejudice  of  the  scribe.  God  is  no  respecter  of  persons.  In  His  sight 
it  is  the  black  heart  and  not  the  black  skin,  the  crooked  deed  and  not 
the  curved  nose  which  excludes.  National  affinities  and  memories, 
however  potent  for  good  ?.nd  though  more  spiritual  than  racial  bonds, 
are  still  too  narrow  to  serve  as  foundation  stones  for  the  temple  of  all 
humanity. 

The  day  of  national  religions  is  past.     The  God  of  the  universe 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  331 

speaks  to  all  mankind.  He  is  not  the  God  of  Israel  alone,  not  that  of 
Moab,  of  Egypt,  Greece  or  America.  He  is  not  domiciled  in  Pales- 
tine. The  Jordan  and  the  Ganges,  the  Tiber  and  the  Euphrates  hold 
water  wherewith  the  devout  may  be  baptized  unto  His  service  and  re- 
demption. "Whither  shall  I  go  from  thy  spirit?  Whither  flee  from 
thy  presence?"  exclaims  the  old  Hebrew  bard.  And  before  his  won- 
dering gaze  unrolled  itself  the  awful  certainty  that  the  heavenly  divis- 
ions of  morning  and  night  were  obliterated  in  the  all-embracing  sweep 
of  divine  law  and  love.  If  the  wide  expanses  of  the  skies  and  the 
abysses  of  the  deep  cannot  shut  out  from  the  divine  presence,  can  the 
pigmy  barriers  erected  by  man  and  preserved  by  political  intrigues  and 
national  pride  dam  in  the  mighty  stream  of  divine  love?  The  prophet 
of  Islam  repeats  the  old  Hebrew  singer's  joy  when  he  says:  "The  East 
is  God's  and  the  West  is  His,"  as  indeed  the  apostle  true  to  the  spirit 
of  the  prophetic  message  of  Messianic  Judaism  refused  to  tolerate  the 
line  of  cleavage  marked  by  language  or  national  affinity.  Greek  and 
Jew  are  invited  by  him  to  the  citizenship  of  kingdom  come. 

The  church  universal  must  have  the  pentecostal  gift  of  the  many  The  Church 
flaming  tongues  in  it,  as  the  rabbis  say  was  the  case  at  Sinai.  God's  ^^^^'"sai. 
revelation  must  be  sounded  in  every  language  to  every  land.  But,  and 
this  is  essential  as  marking  a  new  advance,  the  universal  religion  for 
all  the  children  of  Adam  will  not  palisade  its  courts  by  the  pointed 
and  forbidding  stakes  of  a  creed.  Creeds  in  time  to  come  will  be  rec- 
ognized to  be  indeed  cruel  barbed  wire  fences,  wounding  those  that 
would  stray  to  broader  pastures  and  hurting  others  who  would  come 
in.  Will  it  for  this  be  a  Godless  church?  Ah,  no!  it  will  have  much 
more  of  God  than  the  churches  and  synagogues  with  their  dogmatic 
definitions  now  possess.  Coming  man  will  not  be  ready  to  resign  the 
crown  of  his  glory  which  is  his  by  virtue  of  his  feeling  himself  to  be 
the  son  of  God.  He  will  not  exchange  the  church's  creed  for  that 
still  more  presumptuous  and  deadening  one  of  materialism  which  \^fould 
ask  his  acceptance  of  the  hopeless  perversion  that  the  world  which 
sweeps  by  us  in  such  sublime  harmony  and  order  is  not  cosmos  but 
chaos — is  the  fortuitous  outcome  of  the  chance  play  of  atoms  produc- 
ing consciousness  by  the  interaction  of  their  own  unconsciousness. 
Man  will  not  extinguish  the  light  of  his  own  higher  life  by  shutting  his 
eyes  to  the  telling  indications  of  purpose  in  history,  a  purpose  which 
when  revealed  to  him  in  the  outcome  of  his  own  career,  he  may  well 
find  reflected  also  in  the  interrelated  life  of  nature.  But  for  all  this 
man  will  learn  a  new  modesty  now  woefully  lacking  to  so  many  who 
honestly  deem  themselves  religious.  His  God  will  not  be  a  figment, 
cold  and  distant,  of  metaphysics,  nor  a  distorted  caricature  of  embit- 
tered theology.  "Can  man  by  searching  find  out  God?"  asks  the  old 
Hebrew  poet.  And  the  ages  so  flooded  with  religious  strife  are  vocal 
with  the  stinging  rebuke  to  all  creed-builders  that  man  cannot.  Man 
grows  unto  the  knowledge  of  God,  but  not  to  him  is  vouchsafed  that 
fullness  of  knowledge  which  would  warrant  his  arrogance  to  hold  that 
his  blurred  vision  is  the  full  light  and  that  there  'can  be  none  other 
might  which  report  truth  as  does  his. 


332  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

Says  Maimonides,  greatest  thinker  ofthe  many  Jewish  philosophers 
of  the  Middle  Ages:  "Of  God  we  may  merely  assert  that  He  is;  what 
He  is  in  Himself  we  cannot  know.  'My  thoughts  are  not  yourthoughts 
A  Prophetic  and  My  ways  are  not  your  ways.'"  This  prophetic  caution  will  re- 
sound in  clear  notes  in  the  ears  of  all  who  will  worship  in  the  days  to 
come  at  the  universal  shrine.  They  will  cease  their  futile  efforts  to 
give  a  definition  of  Him  who  cannot  be  defined  in  human  symbols. 
They  will  certainly  be  astonished  at  our  persistence — in  their  eyes  very 
blasphemy — to  describe  by  article  of  faith  God,  as  though  He  were  a 
fugitive  from  justice  and  a  Pinkerton  detective  should  be  enabled  to 
capture  Him  by  the  identification  laid  down  in  the  catalogue  of  His  at- 
tributes. The  religion  universal  will  not  presume  to  regulate  God's 
government  of  this  world  by  circumscribing  the  sphere  of  His  possible 
salvation,  and  declaring  as  though  He  had  taken  us  into  His  counsel 
whom  He  must  save  and  whom  He  may  not  save.  The  universal  re- 
ligion will  once  more  make  the  God  idea  a  vital  principle  of  human 
life.  It  will  teach  men  to  find  Him  in  their  own  heart  and  to  have 
Him  with  them  in  whatever  they  may  do.  No  mortal  has  seen  God's 
face,  but  he  who  opens  his  heart  to  the  message  will,  like  Moses  on  the 
lonely  rock,  behold  Him  pass  and  hear  the  solemn  proclamation. 

It  is  not  in  the  storm  of  fanaticism  nor  in  the  fire  of  prejudice, 
but  in  the  still  srnall  voice  of  conscience  that  God  speaks  and  is  to  be 
found.  He  believes  in  God  who  lives  a  Godlike,  i.  e.,  a  goodly  life. 
Not  he  who  mumbles  his  credo,  but  he  who  lives  it,  is  accepted.  Were 
those  marked  for  glory  by  the  great  teacher  of  Nazareth  who  wore  the 
largest  phylacteries?  Is  the  Sermon  on  the  Mount  a  creed?  Was  the 
Decalogue  a  creed  ?  Character  and  conduct,  not  creed,  will  be  the  key- 
note of  the  Gospel  in  the  Church  of  Humanity  Universal. 

But  what  then  about  sin?  Sin  as  a  theological  imputation  will 
perhaps  drop  out  of  the  vocabulary  of  this  larger  communion  of  the 
righteous.  But  as  a  weakness  to  be  overcome,  an  imperfection  to  be 
laid  aside,  man  will  be  as  potently  reminded  of  his  natural  shortcom- 
ings as  he  is  now  of  that  of  his  first  progenitor  over  whose  conduct  he 
certainly  had  no  control  and  for  whose  misdeed  he  should  not  be  held 
accountable.  Religion  will  then  as  now  lift  man  above  his  weaknesses 
by  reminding  him  of  his  responsibilities.  The  goal  before  is  paradise. 
Eden  is  to  come.  It  has  not  yet  been.  And  the  life  of  the  great  and 
good  and  saintly,  who  went  about  doing  good  in  their  generations,  and 
who  died  that  others  might  live,  will  for  very  truth  be  pointed  out  as 
the  spring  from  which  have  flown  the  waters  of  salvation  by  whose 
magic  efficacy  all  men  may  be  washed  clean,  if  baptized  in  the  spirit 
which  was  living  within  these  God-appointed  redeemers  of  their  in- 
firmities. 

This  religion  will  indeed  be  for  man  to  lead  him  to  God.  Its 
sacramental  word  will  be  duty.  Labor  is  not  the  curse  but  the  bless- 
ing of  human  life.  For  as  man  was  made  in  the  image  of  the  Creator, 
it  is  his  to  create.  Earth  was  given  him  for  his  habitation.  He 
changed  it  from  chaos  into  his  home.    A  theology  and  a  Monotheism, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  333 

which  will  not  leave  room  in  this  world  for  man's  free  activity  and 
dooms  him  to  passive  inactivity,  will  not  harmonize  with  the  truer 
recognition  that  man  and  God  are  the  co-relates  of  a  working  plan  of 
life.  Sympathy  and  resignation  are  indeed  beautiful  flowers  grown  in 
the  garden  of  many  a  tender  and  noble  human  heart.  But  it  is  active 
love  and  energy  which  alone  can  push  on  the  chariot  of  human  prog- 
ress, and  progress  is  the  gradual  realization  of  the  divine  spirit  which 
is  incarnate  in  every  human  being.  This  principle  will  assign  to  relig- 
ion once  more  the  place  of  honor  among  the  redeeming  agencies  of 
society  from  the  bondage  of  selfishness.  On  this  basis  every  man  is 
every  other  man's  brother,  not  merely  in  misery,  but  in  active  work. 
"As  you  have  done  to  the  least  of  these  you  have  unto  Me,"  will  be 
the  guiding  principle  of  human  conduct  in  all  the  relations  into  which 
human  life  enters.  No  longer  shall  we  hear  Cain's  enormous  excuse, 
a  scathing  accusation  of  himself,  "Am  I  my  brother's  keeper?"  no 
longer  will  be  tolerated  or  condoned  the  double  standard  of  morality, 
one  for  Sunday  and  the  church  and  another  diametrically  opposed  for 
weekdays  and  the  counting-room.  Not  as  now  will  be  heard  the  cynic 
insistence  that  "business  is  business"  and  has  as  business  no  connection 
with  the  Decalogue  or  the  Sermon  on  the  Mount.  Religion  will,  as  it 
did  in  Jesus,  penetrate  into  all  the  relations  of  human  society.  Not 
then  will  men  be  rated  as  so  many  hands  to  be  bought  at  the  lowest 
possible  price,  in  accordance  with  a  deified  law  of  supply  and  demand, 
which  cannot  stop  to  consider  such  sentimentalities,  as  the  fact  that 
these  hands  stand  for  soul  and  hearts 

An  invidious  distinction  obtains  now  between  secular  and  sacred. 
It  will  be  wiped  away.  Every  thought  and  every  deed  of  man 
must  be  holy  or  it  is  unworthy  of  men.  Did  Jesus  merely  regard  the 
temple  as  holy?  Did  Buddha  merely  have  religion  on  one  or  two 
hours  of  the  Sabbath?  Did  not  an  earlier  prophet  deride  and  con- 
demn all  ritual  religion?  "Wash  ye,  make  ye  clean."  Was  this  not 
the  burden  of  Isaiah's  religion?  The  religion  universal  will  be  true  to 
these,  its  forerunners. 

But  what  about  death  and  hereafter?  This  religion  will  not  dim  ^^^^^j^  ^^^ 
the  hope  which  has  been  man's  since  the  first  day  of  his  stay  on  earth.  Hereaftei 
But  it  will  be  most  emphatic  in  winning  men  to 'the  conviction  that  a 
life  worthily  spent  here  on  earth  is  the  best,  is  the  only  preparation 
for  heaven.  Said  the  old  rabbis:  "One  hour  spent  here  in  truly  good 
works  and  in  the  true  intimacy  with  God  is  more  precious  than  all  life 
to  be."  The  egotism  which  now  mars  so  often  the  aspirations  of  our 
souls,  the  scramble  for  glory  which  comes  while  we  forget  duty,  will 
be  replaced  by  a  serene  trust  in  the  eternal  justice  of  Him  "in  Whom 
we  live  and  move  and  have  our  being."  To  have  done  religiously  will 
be  a  reward  sweeter  than  which  none  can  be  offered.  Yea,  the  relig- 
ion of  the  future  will  be  impatient  of  men  who  claim  that  they  have 
the  right  to  be  saved,  while  they  are  perfectly  content  that  others 
shall  not  be  saved,  and  while  not  stirring  a  foot  or  lifting  a  hand  to 
redeem  brother  men  from  hunger  and  wretchedness,  in  the  cool  assur- 


334  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

ance  that  this  life  is  destined  or  doomed  to  be  a  free  race  of  haggling, 
snarling  competitors  in  which,  by  some  mysterious  will  of  providence, 
the  devil  takes  the  hindmost.' 

Will  there  be  prayer  in  the  universal  religion?  Man  will  worship, 
but  in  the  beauty  of  holiness  his  prayer  will  be  the  prelude  to  his 
prayerful  action.  Silence  is  more  reverential  and  worshipful  than  a 
wild  torrent  of  words  breathing  forth  not  adoration,  but  greedy  re- 
quests for  favors  to  self.  Can  an  unforgiving  heart  pray  "'forgive  as 
we  forgive?"  Can  one  ask  for  daily  bread  when  he  refuses  to  break 
his  bread  with  the  hungry?  Did  not  the  prayer  of  the  Great  Master 
of  Nazareth  thus  teach  all  men  and  all  ages  that  prayer  must  be  the 
stirring  to  love? 

Had  not  that  little  waif  caught  the  inspiration  of  our  universal 
prayer  who,  when  first  taught  its  sublime  phrases,  persisted  in  chang- 
ing the  opening  words  to  *'Your  Father  which  is  in  heaven?"  Rebuked 
time  and  again  by  the  teacher,  he  finally  broke  out,  "Well,  if  it  is  our 
Father,  why,  I  am  your  brother."  Yea,  the  gates  of  prayer  in  the 
church  to  rise  will  lead  to  the  recognition  of  the  universal  brother- 
hood of  men. 

Will  this  new  faith  have  its  Bible?  It  will.  It  retains  the  old 
Bibles  of  mankind,  but  gives  them  a  new  luster  by  remembering  that 
''the  letter  killeth,  but  the  spirit  giveth  life."  Religion  is  not  a  ques- 
tion of  literature,  but  of  life.  God's  revelation  is  continuous,  not  con- 
of  Lif^"^^*^^'^  tained  in  tablets  of  stone  or  sacred  parchment.  He  speaks  today  yet 
to  those  that  would  hear  Him.  A  book  is  inspired  when  it  inspires. 
Religion  made  the  Bible,  not  the  book  religion. 

And  what  will  be  the  name  of  this  church?  It  will  be  known  not 
by  its  founders,  but  by  its  fruits.  God  replies  to  him  who  insists  upon 
knowing  His  name:  "I  am  He  who  I  am."  The  church  will  be.  If 
any  name  it  will  have,  it  will  be  "the  church  of  God,"  because  it  will 
be  the  church  of  man. 

When  Jacob,  so  runs  an  old  rabbinical  legend,  weary  and  footsore 
the  first  night  of  his  sojourn  away  from  home,  would  lay  him  down  to 
sleep  under  the  canopy  of  the  starset  skies,  all  the  stones  of  the 
field  exclaimed:  "Take  me  for  thy  pillow."  And  because  .all  were 
ready  to  serve  him  all  were  miraculously  turned  into  one  stone.  This 
became  Beth  El,  the  gate  of  heaven.  So  will  all  religions,  because 
eager  to  become  the  pillow  of  man,  dreaming  of  God  and  beholding 
the  ladder  joining  earth  to  heaven,  be  transformed  into  one  great  rock 
which  the  ages  cannot  move,  a  foundation  stone  for  the  all-embracing 
temple  of  humanity  united  to  do  God's  will  with  one  accord. 


Interior  of  the  Church  of  Ecce  Homo,  Jerusalem, 


"Yhe  Essential  O^^^^^ss  of   £^thical  [deas 
Among  An  Men. 


Paper  by  REV.  IDA  C.  HULTIN. 


F  ethical  ideas,  not  of  ethical  systems  or 
doctrines,  am  I  bidden  to  speak  today. 
Let  me  say  ethical  sense.  It  will  mean 
the  same  and  be  more  simple.  The  uni- 
versality of  the  ethical  sense.  Gravitation 
is  not  more  surely  a  fact,  it  seems  to  us, 
than  is  the  unity  of  all  life.  If  life  is  a 
whcile,  then  that  which  is  an  essential 
quality  of  one  part  must  be  common  to 
the  whole.  Through  all  life  not  only  an 
eternal  purpose  runs,  but  an  eternal  moral 
purpose.  Humanhistory  has  been  a  strug- 
gle of  man  to  understand  himself  and  the 
other  selves,  and  beyond  that  the  infinite  self. 

The  laws  which,  with  unswerving  fidelity, 
the  stars  obey  in  their  eternal  sweep  through 
space,  that  the  dewdrop  responds  to  when  it  becomes  an  ocean  to  mir- 
ror back  the  world,  that  chisels  the  lichen's  circle  and  paints  the  sun- 
set, that  draws  the  lily  from  the  black  ooze  of  the  pond  and  calls  the 
atoms  to  their  foreordained  places  in  the  crystal — this  law  is  inerad- 
icably  written  in  the  nature  of  man  and  issues  as  ethical  sense.  Of 
course,  we  understand  that  with  some  the  experiences  of  animal  and" 
human  life  in  the  long  eons  of  their  existence  is  the  explanation  of  the 
existence  of  this  sense.  Add  to  the  experience  of  individuals  the 
hereditary  tendency  which  accumulates  and  passes  on  in  increasing 
power  from  generation  to  generation,  the  results  of  all  struggle,  and 
Whence  you  have  an  all-sufficient  answer  about  the  whence  of  this  ethical 
sense.  We  do  not  deny  the  truth  of  the  cumulative  tendency  of  ex- 
perience, but  we  do  deny  that  it  solves  all  the  problem.  Would  this 
not  be  evolution,  doing  that  which  it  claims  cannot  be  done,  creating 
something  out  of  nothing?  If  the  fittest,  morally  as  well  as  physically, 
is  to  survive,  then  there  must  have  been  something  that  had  the  ele- 

336 


The 
of    Ethical 
Sense. 


IHE   WORLDS  CONGRESS  OF  RELIGIONS,  337 

merit  of  fitness  to  start  with.  In  the  fire-mist  and  world-stuff  of  our 
solar  system's  beginning  there  were  the  elements,  or  element,  from 
which,  through  change  and  growth,  has  come  the  multiplicity  of  the 
life  of  our  world.  What  is  the  meaning  of  all  this  varied  life?  It  is 
not  real.  It  is  not  stable.  To  what  is  it  passing?  From  whence  does 
it  come?  Is  there  no  infinite  fact  to  match  the  finite  fact,  or  the  hu- 
man mind  and  soul?  Is  there  no  invisible  real  to  which  the  visible 
passing  stands  related? 

The  old  oak  tree,  we  say,  is  what  it  is  because  it  has  grown  through 
years  and  storms,  through  heat  and  cold,  withstanding  and  outliving 
them  all.  What  made  it  to  be  an  oak  tree?  It  will  not  always  be  so, 
and  what  will  the  life  of  it  be  when  it  is  not  oak  tree?  Did  sun  and 
rain  and  storm  and  seasons  create  the  oak?  Then  plant  a  piece  from 
your  polished  oak  table,  give  it  to  the  earth  and  the  sun  and  rain  and 
storms  and  ask  them  to  make  it  grow.  Will  it?  What  is  in  the  acorn 
that  answers  back  to  the  call  of  the  voices  of  the  earth  and  air,  and 
draws  from  the  invisible  places  of  the  universe  the  atoms  that  come 
trooping  to  take  their  places  in  root  and  trunk  and  limb  and  leaf  and 
blossom  and  fruit?  Is  it  not  God  in  the  acorn?  And  could  it  grow 
without  its  God?  I  ask  this  question  reverentially,  and  when  I  say 
God,  friends,  I  mean  the  same  invisible  spirit  that  you  mean  when  you 
pronounce  another  name.  We  each  know  that  the  other  is  but  naming 
his  or  her  best  conception  of  the  Infinite,  and  if  we  should  put  all  of 
these  words  together,  we  would  not  have  the  whole  name,  for  the  odinUs. 
secret  of  its  pronunciation  lieth  with  Him,  whose  children  we  all  are. 
This  all-pervading  principle — this  sense  of  right,  of  good  that  we  find 
to  be  the  possession  of  all  peoples,  of  life,  is  it  not  God  in  us?  You 
may  call  it  a  categorical  imperative,  a  primitive  element  in  the  soul,  a 
sense  rooted  in  the  nature  of  things,  the  moral  sense  of  the  universe, 
what  you  will,  it  is  the  sign  and  seal  of  our  heredity  from  God.  Mine, 
yours,  ours,  humanity's.  Humanity  is  not  God-touched  in  spots,  with 
primitive  exterior  revelations  on  mountain  tops  for  a  chosen  few.  He 
is  the  Divine  Immanence,  the  source  of  all — revealing  Himself  to  all; 
recognized  just  so  fast  as  His  children  grow  able  to  discover  Him.  It 
is  an  infinite  revelation — an  eternal  discovery.  Hunger  is  the  goad  to 
growth;  hunger  for  protoplasm,  and  then — Oh,  the  weary  way  that 
stretches  between! — hunger  for  righteousness.  An  eternal  search 
— an  eternal  finding.  The  resistless  sweep  of  the  divine  forces  bears 
man  on  to  newer  and  ever  newer  births. 

We  find  that  we  cannot  speak  of  ethical  principles  without  touch- 
ing religious  realities.  Let  us  identify  morals  with  religion.  Is  it  not 
time?  I  do  not  mean  by  religion  theological  formulas,  creeds,  doc- 
trines. I  do  not  mean  a  religion.  I  mean  religion.  The  science  of 
man's  highest  development,  physical,  mental,  moral  development. 
There  is  no  part  of  life  that  may  not,  ought  not  to  be  religious.  You 
cannot  make  one  part  of  yoiir  nature  religious,  as  though  it  were  a 
side  issue  of  real  living.  In  the  last  analysis  it  becomes  correlated 
with  the  nature  of  things,  with  God.     Not  simply  dependence  on,  as 


338 


Tit£  WOULD' S  CONGkSSS  OF  RELICtONS. 


Heritage. 


though  there  was  a  full  sway  from  Him,  but  consciousness  of  unity, 
and  as  if  we  craved  the  unity  as  if  He  needed  us  and  we  were  hasten- 
ing to  do  His  will  and  ours.  The  doing  of  the  will  is  ethical  action. 
It  is  man  at  work  on  the  problem,  the  making  of  religious  conditions. 
It  is  humanity  on  the  road  toward  God. 

How  rarely  do  we  enter  mto  the  full  possibilities  of  our  high  her- 
itage. They  who  have  learned  to  live  on  the  heights  have  been  the 
Onr  Higher  prophet  souls  of  all  ages  and  all  races.  The  multitudinous  voice  of 
humanity  has  uttered  itself  through  them.  I  know  that  there  are  sore 
souls,  but  if  we  would  know  humanity  we  must  interpret  it  at  its  best. 
What  these  are,  all  humanity  may  be.  The  ideal  man  is  the  actual 
man.  It  is  what  all  men  may  become.  The  ought  that  moves  one 
man  to  deeds  that  thrill  a  nation  is  essentially  the  same  in  kind  with 
the  ought  that  impels  the  lowliest  deed  in  the  obscurest  corner  of  the 
world.  If  one  human  soul  has  come  into  being  without  a  tendency 
toward  goodness,  toward  the  right,  the  true,  and  with  hope  to  at  length 
reach  a  divine  destiny,  then  the  universe  is  a  failure.  There  is  a  place 
where  God  is  not,  and  infinite  goodness,  infinite  justice,  is  a  myth. 
Morality  may  not  be  possible  in  ant  and  bee  and  beaver  and  dog,  but 
ethical  principle  is  there.  Striving  to  be  man,  the  worm  struggles 
through  all  the  spheres  of  form.  Not  that  man  is  recognized  and 
there  is  a  conscious  reach  toward  him,  but  because  back  of  worm  and 
clod  there  is  the  same  persuasive  power  that  impelled  man  to  be  man, 
that  led  him  to  lay  hold  of  the  forces  of  the  universe  and  compel 
them  to  serve  him.  Through  the  realization  of  the  divine  potency  of 
the  ethical  sense  in  the  experiences  of  his  own  life,  man  becomes  con- 
scious of  God,  of  God  as  good.  Rising  to  this  higher  realization 
^Life's  De-  through  the  lesser,  the  lesser  takes  on  new  meaning.  Our  relations  to 
tree,  to  dog,  to  man,  assume  new  dignity.  We  find  the  ultimate  mean- 
ing of  these  common  relationships.  Here  is  the  explanation  of  life's 
details.  They  are  all  manifestations  of  God.  He  is  Lord  of  these 
hosts.  He  is  all.  And  we  find  Him  only  as  we  tread  loyally  the  path- 
way of  the  common  place.  Relationship  to  Him  is  the  culmination 
of  all  these  lesser  relationships.     And 

"We  turn  from  seeking  Thee  afar 
And  in  unwonted  ways, 
To  build  from  out  our  aaily  lives 
The  temples  of  Thy  praise." 

Humanity  does  not  reach  its  best  life  through  any  scheme  of  re- 
demption, but  through  an  age-long  struggle  with  God.  It  is  not  "What 
shall  I  do  to  be  saved?"  but  "What  shall  I  do  to  inherit  eternal  lite?" 
The  moral  man  is  obeying  the  God-voice,  whether  he  knows  to  call  it 
that  or  not.  Is  he  denied  theological  classification?  Well,  it  will  not 
be  surprising  if  he  enters  heaven  without  a  label.  He  who  cannot  hear 
God,  see  God,  feel  God  in  the  living,  potent  things  of  the  every  day 
must  buy  a  book  and  find  God  and  His  law  there.  But  if  the  church 
disband  or  his  book  is  burned,  where  shall  he  turn  for  authority?  May 
he  steal  now  with  impunity?     Pity  the  man  whose  moral  nature  is  not 


Explanation 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


S39 


a  law  unto  himself.  Shrink  from  it  though  we  may,  the  truth  appears, 
when  we  are  honest  with  ourselves,  that  churches  and  creeds  have 
never  done  the  world's  best  work.  The  church  has  never  freed  the 
slave  of  any  land.  In  this  country,  even  while  the  armies  were  gath- 
ering, which  eventually  freed  the  slave,  ministers  were  preaching  that 
slavery  was  divinely  ordained  and  right  according  to  the  word  of  God. 
But  the  spirit  of  eternal  justice,  revealing  itself  in  the  ethical  sense  of 
thousands  of  men  and  women,  ignoring  the  dogma  and  its  expounders, 
moved  against  the  wrong  and  overcame  it.  There  were  those  who 
could  read  but  one  page  of  God's  Word,  but  in  the  ''terrible  swift  light- 
ning" of  that  judgment  day  men  read  the  law  written  by  human 
hearts. 

Try  to  evade  the  truth  if  you  will;  you  must  face  it  at  last.  No 
creedal  church  and  no  form  of  ecclesiasticism  has  ever  lent  itself  to 
the  emancipation  of  the  woman  half  of  humanity.  She  has  suffered 
and  still  suffers  because  of  the  results  of  dogmatic  beliefs  and  theological 
traditions,  but  the  ethical  sense  of  the  humanity  of  which  she  is  a  part  is 
lifting  her  out  into  the  fullness  of  religious  liberty.  She  does  not 
come  into  the  fellowship  to  write  creeds  nor  to  impose  dogmas,  but  to 
co-operate  in  such  high  living  as  shall  make  possible  religiousness. 
She  comes  to  help  do  away  with  false  standards  of  conduct  by  demand- 
ing morality  for  morality,  purity  for  purity,  self-respecting  manhood 
for  self-respecting  womanhood.  She  will  help  remove  odious  distinc- 
tions on  account  of  sex  and  make  one  code  of  morals  do  for  both  men 
and  women.  This  not  alone  in  the  western  world,  where  circumstances 
have  been  more  propitious  for  woman's  advancement,  but  in  all  parts 
of  the  world. 

Churches  as  a  whole  do  not  feed  the  hungry,  clothe  the  sick,  turn 
prisons  into  reformatories  and  unite  to  stay  the  atrocities  of  legalized 
cruelties.  If  churches  were  doing  the  humane  work  of  the  world  there 
would  not  be  needed  so  many  clubs  and  associations  and  institutions 
for  philanthropic  work.  Men  and  women  in  the  churches  and  out  of 
them  do  this  work.  While  theologians  are  busy  with  each  other  and 
the  creeds,  these  men  and  w^omen,  belonging  to  all  countries  and  all 
races,  who  perhaps  have  not  had  time  to  formulate  their  beliefs  about 
humanity,  are  busy  working  for  it.  Those  who  have  never  known  how 
to  define  God  are  finding  Him  in  their  daily  lives.  Faith?  Yes,  but 
faith  without  works  is  dead.  When  the  ethical  intent  has  been 
removed  from  a  theological  system  it  is  a  dead  faith. 

Interesting  is  the  history  of  a  religious  convention,  and  not  to  be 
lightly  estimated;  but  as  a  working  force  in  spiritual  advancement  it  is 
useless.  It  was  well  said  from  this  platform  a  few  days  ago,  not  Chris- 
tianity, but  Christ,  I  plead.  Many  of  us  are  not  particular  about  the 
Christian  name,  but  we  do  care  about  the  Christ  spirit;  that  same 
spirit  that  has  been  the  animating  force  in  every  prophet  life.  The  re- 
ligious aspirations  that  gave  birth  to  the  ethical  science,  that  made 
to  be  alive  old  forms,  have  passed  on  to  vivify  new  forms  and  systems 
that  yet  shall  have  a  day  and  give  place  to  others.  "It  is  the  spirit 
that  gives  it  life;  the  letter  kills  it" 


Spirit  of 
Eternal  Jastice 


Faith  With, 
out  Works  is 
Dead. 


Rich  with 


340  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

When  you  remember  some  of  the  things  that  have  been  taught 
and  have  been  done  in  the  name  of  Christ,  do  you  wonder  that  our 
brother  said,  "If  such  be  the  Christian  ethics,  well,  we  are  perfectly 
satisfied  to  be  heathen  ?"  Do  you  wonder  that  the  calm-souled  prophet 
from  India  pleads  with  us  for  a  manifestation  of  the  spirit  that  was  in 
BWngl.""  Jesus?  Do  we  need  assurance  that  boasting  of  our  religion  will  not 
prove  us  to  be  a  religious  people?  This  pentecostal  session  is  rich 
with  blessing  if  we  are  able  to  bear  it.  May  it  help  us  to  help  each 
other,  to  understand  each  other,  to  believe  in  each  other;  and  out  of 
the  fellowship  of  this  time  may  there  grow  a  diviner  love  for  all  that 
is  human,  a  deeper  reverence  and  braver  faith  in  its  possibility,  a  surer 
knowledge  of  this  essential  oneness.  Learning  to  love  each  other, 
may  we  abide  in  the  measureless,  matchless  love  which,  because  we 
know  no  better  naming,  we  call  our  Father,  Mother,  God. 


Qoncessions  to   JN^ative   Peligious    |deas, 
p^aving  gpecial  preference  to    J-^induism. 

Paper  by  REV.  L.  E.  SLATER,  of  Bungalore,  India. 


HE  Hindus  by  instinct  and  tradition  are  the 
most  religious  people  in  the  world.  They  are 
born  religiously,  they  eat,  bathe,  shave  and 
write  religiously,  they  die  and  are  cremated  or 
buried  religiously,  and  for  years  afterward  are 
devoutly  remembered  religiously  They  will 
not  take  a  house  or  open  a  shop  or  office,  they 
will  not  go  on  a  journey  or  engage  in  any  enter- 
prise without  some  religious  observance.  We 
thus  appeal  in  our  missionary  effort  to  a  deeply 
religious  nature;  we  sow  the  gospel  seed  in  a 
religious  soil. 

The  religion  of  a  nation  is  its  sacred  impulse 
toward  an  ideal,  however  imperfectly  appre- 
hended and  realized  it  may  be.  The  spirit  of 
India's  religions  has  been  a  reflective  spirit, 
hence  its  philosophical  character,  and  to  understand  and  appreciate 
them,  we  must  look  beyond  the  barbaric  shows  and  feasts  and  cere- 
monies, and  get  to  the  undercurrents  of  native  thought  Hinduism  is 
a  growth  from  within;  and  to  study  it  we  have  to  lay  bare  that  ii\ 
ward,  subtle  soul  which,  strangely  enough,  explains  the  outward  form 
with  all  its  extravagances;  for  India's  gross  idolatry  is  connected  with 
her  aii?ient  systems  of  speculative  philosophy;  and  with  an  extensive 
literature  in  the  Sanskrit  language;  her  Epic,  Puranic  and  Tantrika 
mythologies  and  cosmogonies  have  a  theosophic  basis. 

India,  whose  worship  was  the  probable  cradle  of  all  other  similar 
worships,  is  the  richest  mine  of  religious  ideas;  yet  we  cannot  speak 
of  the  religion  of  India  What  is  styled  "Hinduism"  is  a  vague  eclec- 
ticism, the  sum  total  of  several  shades  of  belief,  of  divergent  systems, 
of  various  types  and  characters  of  the  outward  life,  each  of  which  at 
one  time  or  another  calls  itself  Hinduism,  but  which,  apparently,  bears 
little  resemblance  to   the  other  beliefs.      Every   phase   of  religious 

341 


Hinduism 
Not  One 
Religion. 


342  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

thought  and  philosophic  speculation  has  been  represented  in  India. 
Some  of  the  Hindu  doctrines  are  theistic,  some  atheistic  and  material- 
istic, others  pantheistic — the  extreme  development  of  idealism.  Some 
of  the  sects"  hold  that  salvation  is  obtained  by  practicing  austerities  and 
by  self-devotion  and  prayer;  some  that  faith  and  love  (bhakti)  form 
the  ruling  principle;  others  that  sacrificial  observances  are  the  only 
means.  Some  teach  the  doctrine  of  predestination;  others  that  of  free 
grace. 

It  is  hard  for  foreigners  to  understand  the  habits  of  thought  and 
life  that  prevail  in  a  strange  country,  as  well  as  all  the  changes  and 
sacrifices  that  conversion  entails;  and,  with  our  brusque,  matter-of-fact 
western  instincts  and  our  lack  of  spiritual  and  philosophic  insight, 
xSght^^and  we  too  often  go  forth  denouncing  the  traditions  and  worship  of  the 
Life.  people,  and,  in  so  doing,  are  apt,  with  our  heavy  heels,  to  trample  on 

beliefs  and  sentiments  that  have  a  deep  and  sacred  root.  A  knowl- 
edge of  the  material  on  which  we  work  is  quite  as  important  as  deft- 
ness in  handling  our  tools;  a  knowledge  of  the  soil  as  necessary  as 
the  conviction  that  the  seed  is  good. 

Let  us  glance  now,  in  the  briefest  manner,  at  some  of  the  funda- 
mental ideas  and  aspects  of  Brahmanical  Hinduism,  that  may  be  re- 
garded as  a  preparation  for  the  Gospel,  and  links  by  which  a  Christian 
advocate  may  connect  the  religion  of  the  incarnation  and  the  cross 
with  the  higher  phases  of  religious  thought  and  life  in  India.  It 
should  be  borne  in  mind,  however,  throughout,  that  this  foreshadowing 
relation  between  Hinduism  and  Christianity  is  ancient  rather  than 
modern,  that  these  ''foreshadowings"of  the  Gospel  are  unsuspected  by 
the  masses  of  the  people;  and,  further,  that  the  points  of  similarity  be- 
tween the  two  faiths  are  sometimes  apparent  rather  than  real,  and  that 
the  whole  inquiry  becomes  clear  only  as  we  realize  that  Hinduism  has 
been  a  keen  and  pathetic  search  after  a  salvation  to  be  wrought  by 
man  rather  than  a  restful  satisfaction  in  a  redemption  designed  and 
offered  by  God. 

The  underlying  element  cf  all  religions,  without  which  there  can 
be  no  spiritual  worship,  is  the  belief  that  the  human  worshiper  is 
somehow  made  in  the  likeness  of  the  divine.  And  the  central  thought 
of  India,  which  binds  together  all  its  conflicting  elements,  is  the  reve- 
lation of  life,  the  progress  of  the  pilgrim  soul  through  all  definite  ex- 
istences to  reunion  with  the  infinite.  From  the  opening  youthfulness, 
hopefulness  and  self-sufificiency  depicted  in  the  songs  of  the  Rig-veda, 
where  the  spirit  is  bright  and  joyous  and  homage  is  given  to  the  forms 
and  powers  of  nature — the  mirror  of  man's  own  life  and  freedom — on 
through  the  dreary  stage,  where  **  the  weary  weight  of  this  unintelligi- 
ble world  "  and  the  soul  wakes  from  the  illusive  dream  of  childhood 
to  experience  a  bitter  disappointment,  to  realize  that  the  search  for 
individual  happiness  in  the  infinite  or  phenomenal  is  a  futile  one,  to 
find  that  the  world  is  a  vain  shadow,  an  empty  show,  the  reverence  of 
the  Indian  has  not  been  for  the  material  form,  but  for  pure  spirit—for 
his  own  conscious  soul — whose  essential  unity  with  the  divine  is  an 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


343 


axiomatic  truth,  and  whose  power  to  abide  in  the  midst  of  all  changes 
is  the  test  of  its  everlasting  being,  the  proof  of  its  immortality. 

The  ideal,  then,  before  which  the  Indian  Gnostic  bows,  is  the 
spirit  of  man.  The  soul  retires  within  itself,  in  a  state  of  ecstatic 
reverie,  the  highest  form  of  which  is  called  Yoga,  and  meditates  on 
the  secret  of  its  own  nature;  and  having  made  the  discovery,  which 
comes  sooner  or  later  to  all,  that  the  world,  instead  of  being  an  ely- 
sium,  is  an  Ulusion,  a  vexation  of  spirit,  the  speculative  problem  of 
Indian  philosophy  and  the  actual  struggle  of  the  religious  man  have  ideal  of  the 
been  how  to  break  the  dream,  get  rid  of  the  impostures  of  sense  and  f-^g^^  ^""** 
time,  emancipate  the  self  from  the  bondage  of  the  fleeting  world  and 
attain  the  one  reality — the  invisible,  the  divine.  This  can  only  be 
achieved  by  becoming  detached  from  material  things,  by  ceasing  to 
love  the  world,  by  the  mortification  of  desire.  And  though  this  "love 
of  the  world"  may  have  little  in  common  with  the  idea  of  the  Apostle 
John,  yet  have  we  not  here  an  affinity  with  the  affirmation  of  Chris- 
tianity, that  "the  things  which  are  seen  are  temporal;  but  the  things 
which  are  not  seen  are  eternal"  (2  Cor.,  iv.,  18);  that  "the  world 
passeth  away,  and  the  lust  thereof"  (i  John,  ii.,  17);  though  the 
Christian  completion  of  that  verse,  "but  he  that  doeth  the  will  of  God 
abideth  forever,"  marks  the  fundamental  defect  of  pantheistic  India 
and  its  striking  contrast  to  the  Gospel. 

For  the  God  of  Hinduism  is  a  pure  Intelligence,  a  Thinker;  not  a 
Sovereign  Will  as  in  Islam,  nor  the  Lord  o'f  Light  and  Right  as  in 
Parsiism,  still  less  having  any  paternal  or  providential  character. 
Nothing  is  created  by  His  power,  but  all  is  evolved  by  emanation, 
from  the  one  eternal  Entity,  like  sparks  from  fire.  No  commands 
come  from  such  a  Being,  but  all  things  flow  from  Him,  as  light  from 
the  sun,  or  thoughts  from  a  musing  man.  Hence,  while  between  God 
and  the  worshiper  there  is  the  most  direct  affinity,  which  may  become  ThiScer^' 
identity,  there  exists  no  bond  of  sympathy,  no  active  and  intelligent 
co-operation,  and  no  quickening  power  being  exercised  on  the  human 
will,  and  in  the  formation  of  character,  the  fatal  and  fatalistic  weak- 
ness of  Hindu  life  appears,  which  renders  the  Gospel  appeal  so  often 
powerless;  the  lost  sense  of  practical  moral  distinction,  of  the  require- 
me-nts  of  conscience,  of  any  necessary  connection  between  thought 
and  action,  convictions  and  conduct,  of  divine  authority  over  the  soul, 
of  personal  responsibility,  of  the  duty  of  the  soul  to  love  and  honor 
God,  and  to  love  one's  neighbor  as  one's  self. 

Idolatry  itself,  foolish  and  degrading  as  it  is,  seeks  to  realize  to 
the  senses  what  otherwise  is  only  an  idea;  it  witnesses,  as  all  great 
errors  do,  to  a  great  truth;  and  it  is  only  by  distinctly  recognizing  and 
liberating  the  truth  that  underlies  the  error,  and  of  which  the  error  is 
the  counterpart,  that  the  error  can  be  successfully  combated  and  slain. 
Every  error  will  live  as  long,  and  only  as  long,  as  its  share  of  truth  re- 
mains unrecognized.  Adapting  words  that  Archdeacon  Hare  wrote 
of  Dr.  Arnold:  "We  must  be  iconoclasts,  at  once  zealous  and  fear- 
less in  demolishing  the  reigning  idols,  and  at  the  same  time  animated 


God    of   the 


IdolatiT  Wit- 
ness to  a  Truth. 


344  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

with  a  reverent  love  for  the  ideas  that  the  idols  carnalize  and  stifle." 
Idolatry  is  a  strong  human  protest  against  pantheism,  which  denies  the 
personality  of  God,  and  atheism,  which  denies  God  altogether;  it  tes- 
tifies to  the  natural  craving  of  the  heart  to  have  before  it  some  mani- 
festation of  the  Unseen — to  behold  a  humanized  god.  It  is  not,  at  bot- 
tom, an  effort  to  get  away  from  God,  but  to  bring  God  near. 

Once  more.  The  idea  of  the  need  of  sacrificial  acts,  "the  first  and 
primary  rites" — eucharistic,  sacramental  and  propitiatory — bearing  the 
closest  parallelism  to  the  provisions  of  the  Mosaic  economy  and 
prompted  by  a  sense  of  personal  unworthiness,  guilt  and  misery — that 
life  is  to  be  forfeited  to  the  Divine  Proprietor — is  ingrained  in  the 
whole  system  of  Vedic  Hinduism.  A  sense  of  original  corruption  has 
been  felt  by  all  classes  of  Hindus,  as  indicated  in  the  prayer: 

'*I  am  sinful;  I  commit  sin;  my  nature  is  sinful.     Save  me,  O  thou 
lotus-eyed  Hari,  the  remover  of  sin. 

The  first  man,  after  the  deluge,  whom  the  Hindus  called  Manu  and 
the  Hebrews  Noah,  offered  a  burnt  offering.  No  literature,  not  even 
the  Jewish,  contains  so  many  words  relating  to  sacrifice  as  Sanskrit. 
The  land  has  been  saturated  with  blood." 

The  secret  of  this  great  importance  attached  to  sacrifice  is  to  be 
found  in  the  remarkable  fact  that  the  authorship  of  the  institution  is 
attributed  to  "  Creation's  Lord  "  himself  and  its  date  is  reckoned  as 
coeval  with  the  creation.  The  idea  exists  in  the  three  chief  Vedas  and 
in  the  Brahmanas  and  Upanishads  that  Prajapati,  "the  lord  and  sup- 
porter of  his  creatures" — the  Purusha  (primeval  male) — begotten 
before  the  world,  becoming  half  immortal  and  half  mortal  in  a  body 
fit  for  sacrifice,  offered  himself  for  the  devas  (emancipated  mortals) 
Sacrifice  Co-  ^^^  ^^^  ^^^  benefit  of  the  world;  thereby  making  all  subsequent  sacri- 
evil  with  Crea-  fice  a  reflection  or  figure  of  himself.  The  ideal  of  the  Vedic  Prajapati, 
mortal  and  yet  divine,  himself  both  priest  and  victim,  who  by  death 
overcame  death,  has  long  since  been  lost  in  India.  Among  the  many 
gods  of  the  Hindu  pantheon  none  has  ever  come  forward  to  claim  the 
vacant  throne  once  reverenced  by  Indian  rishis.  No  other  than  the 
Jesus  of  the  Gospels  --"  the  Lamb  slain  from  the  foundation  of  the 
world  " — has  ever  appeared  to  fulfill  this  primitive  idea  of  redemption 
by  the  efiicacy  of  sacrifice;  and  when  this  Christian  truth  is  preached 
it  ought  not  to  sound  strange  to  Indian  ears.  An  eminent  Hindu 
preacher  has  said  that  no  one  can  be  a  true  Hindu  without  being  a 
true  Christian. 

But  one  of  the  saddest  and  most  disastrous  facts  of  the  India  of 
today  is  that  modern  Brahmanism,  like  modern  Parsiism,  is  fast  losing 
its  old  ideas,  relaxing  its  hold  on  the  more  spiritual  portions,  the  dis- 
tinctive tenets,  of  the  ancient  faith.  Happily,  however,  a  reaction  has 
set  in,  mainly  through  the  exertions  of  these  scholars  and  of  the  Arya 
Somaj;  and  the  more  thoughtful  minds  are  earnestly  seeking  to  recover 
from  their  sacred  books  some  of  the  buried  treasures  of  the  past. 

For  ideas  of  a  divine  revelation,  "Word  of  God,"  communicated 
directly  to  inspired  sages  or  rishis,  according  to  a  theory  of  inspiration 


ft 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


345 


higher  than  that  of  any  other  religion  in  the  world,  is  perfectly  familiar 
to  Hindus,  and  is,  indeed,  universally  entertained.  Yet  the  conclusion 
reached  is  this:  That  a  careful  comparison  of  religions  brings  out  this 
striking  contrast  between  the  Bible  and  all  other  scriptures;  it  estab- 
lishes its  satisfying  character  in  distinction  from  the  seeking  spirit  of 
other  faiths.  The  Bible  shows  God  in  quest  of  man  rather  than  man 
in  quest  of  God.  It  meets  the  questions  raised  in  the  philosophies  of 
the  east,  and  supplies  their  only  true  solution. 

The  Vedas  present  *'  a  shifting  play  of  lights  and  shadows;  some- 
times the  light  seems  to  grow  brighter,  but  the  day  never  comes." 
For,  on  examining  them,  we  note  a  remarkable  fact.  While  they  show 
that  the  spiritual  needs  and  aspirations  of  humanity  are  the  same — the 
same  travail  of  the  soul  as  it  bears  the  burdens  of  existence — and  con- 
tain many  beautiful  prayers  for  mercy  and  help,  we  fail  to  find  a  single 
text  that  purports  to  be  a  divine  answer  to  prayer,  an  explicit  promise 
of  divine  forgiveness,  an  expression  of  experienced  peace  and  delight 
in  God,  as  the  result  of  assured  pardon  and  reconciliation.  There  is 
no  realization  of  ideas.  The  Bible  alone  is  the  Book  of  Divine  Promise — 
the  revelation  of  the  ''exceeding  riches  of  God's  grace — "  shining  with 
increasing  brightness  till  the  dawn  of  perfect  day.  And  for  this  reason 
it  is  unique,  not  so  much  in  its  ideas,  as  in  its  vitality;  a  living  and 
regulating  force,  embodied  in  a  personal,  historic  Christ,  and  charged 
with  unfailing  inspiration. 


Idea  of  a  Di- 
vine Revela- 
tion. 


Hinduism. 

Paper  by  MANILAL  N.  DVIVEDI,  of  Bombay,  India. 


INDUISM  is  a  wide  term,  but  at  the  same 
time  a  vague  term.     The  word  Hindu  was 
invented  by  the  Mohammedan  conquerors 
of  Aryavata,  the  historical  name  of  India, 
and  it   denotes  all   who  reside  beyond  the 
Indus.  Hinduism,  therefore,  correctly  speak- 
ing is  no  religion  at  all.     It  embraces  within 
its   wide  intention  all   shades   of   thought, 
from  the  atheistic  Jainas  and  Bauddhas  to 
the  theisticSampradaikas  and  Samajists  and 
the  rationalistic  Advaytins.     But  we  may 
agree  to  use  the  term  in  the  sense  of  that 
body  of  philosophical  and  religious  princi- 
ples which  are  professed  in   part  or  whole 
by  the  inhabitants  of  India.     I  shall  confine 
myself  in  this  short  address  to  unfolding  the  meaning- 
of  this  term,  and  shall  try  to  show  the  connection  of 
this  meaning  with  the  ancient  records  of  India,  the 
Vedas. 

Before  entering  upon  this  task  permit  me,  however,  to  make  a  few  ,  What  Hindu, 
preliminary  observations.  And  first  it  would  greatly  help  us  on  if  we 
had  settled  a  few  points,  chief  among  them  the  meaning  of  the  word 
religion.  Religion  is  defined  by  Webster  generally  as  any  system  of 
worship.  This  is^  however,  not  in  the  sense  in  which  the  word  is 
understood  in  India.  The  word  has  a  threefold  connotation.  Religion 
divides  itself  into  physices,  ontology  and  ethics,  and  without  being 
that  vague  something  which  is  set  up  to  satisfy  the  requirements  of  the 
emotional  side  of  human  nature,  it  resolves  itself  into  that  rational 
demonstration  of  the  universe  which  serves  as  the  basis  of  a  practical 
system  of  ethical  rules.  Every  Indian  religion — for  let  it  be  under- 
stood there  is  quite  a  number  of  them — has  therefore  some  theory  of 
the  physical  universe,  complemented  by  some  sort  of  spiritual  govern- 
ment, and  a  code  of  ethics  consistent  with  that  theory  and  that  govern- 
ment. So,  then,  it  would  be  a  mistake  to  take  away  any  one  phase  of 
any  Indian  religion  and  pronounce  upon  its  merits  on  a  partial  survey. 

347 


ism  Embracee. 


348 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


fanciful 
Theories. 


Indian  Philos- 
ophic Thought. 


The  next  point  I  wish  to  clear  is  the  chronology  of  the  Puranas. 
I  mean  the  chronology  given  in  the  Puranas,  Whereas  the  Indian 
religion  claims  extravagant  antiquity  for  its  teachings,  the  tendency 
of  Christian  writers  has  been  to  cramp  everything  within  the  narrow 
period  of  6,000  years.  But  for  the  numerous  vagaries  and  fanciful  theo- 
ries these  extremes  give  birth  to,  this,  point  would  have  no  interest  for 
us  at  the  present  moment.  With  the  rapid  advance  made  by  physical 
science  in  the  west,  numerous  testimonies  have  been  unearthed  to 
show  the  untenableness  of  Biblical  chronology,  and  it  would  be  safe 
to  hold  the  mind  in  mental  suspense  in  regard  to  this  matter.  The 
third  point  is  closely  connected  with  the  second.-  Every  one  has  a 
natural  inclination  toward  his  native  land  and  language,  and  particu- 
larly toward  the  religion  in  which  he  is  brought  up.  It,  however, 
behooves  men  of  impartial  judgment  to  look  upon  all  religions  as  so 
many  different  explanations  of  the  dealings  of  the  Supreme  with  men 
of  varying  culture  and  nationality.  It  is  impossible  to  do  justice  to 
these  themes  in  this  place,  but  we  will  start  with  these  necessary  pre- 
cautions that  the  following  pages  may  not  appear  to  make  any  extra- 
ordinary demands  upon  the  intelligence  of  those  brought  up  in  the 
atmosphere  of  the  so-called  "Oriental  research"  in  the  west. 

We  may  now  address  ourselves  to  the  subject  before  us.  At  least 
six  different  and  well  marked  stages  are  visible  in  the  history  of 
Indian  philosophic  thought,  and  each  stage  appears  to  have  left  its 
impress  upon  the  meaning  of  the  word  Hinduism.  The  six  stages 
may  be  enumerated  thus:  (i)  the  Vedas;  (2)  the  Sutra;  (3)  the  Dar- 
sana;  (4)  the  Purana;  (5)  the  Samapradaya;  (6)  the  Samaja.  Each  of 
these  is  enough  to  fill  several  volumes,  and  all  I  can  attempt  here  is  a 
cursory  survey  of  "  Hinduism,"  in  the  religious  sense  of  the  word. 

I.  Let  us  begin  with  the  Vedas.  The  oldest  of  the  four  Vedas  is 
admittedly  the  Rigveda.  It  is  the  most  ancient  record  of  the  Aryan 
nation,  nay,  of  the  first  humanity  our  earth  knows  of.  Traces  of 
a  very  superior  degree  of  civilization  and  art,  found  at  every  page,  pre- 
vent us  from  regarding  these  records  as  containing  only  the  outpour- 
ings of  the  minds  of  pastoral  tribes  ignorantly  wondering  at  the  grand 
phenomena  of  nature.  We  find  in  the  Vedas  a  highly  superior  order 
of  rationalistic  thought  pervading  all  the  hymns,  and  we  have  ample 
reasons  to  conclude  that  the  childish  poetry  of  primitive  hearts,  Agni 
and  Vishne  and  Indra  and  Rudra,  are  indeed  so  many  names  of  differ- 
ent gods,  but  each  of  them  had  really  a  threefold  aspect. 

Vishne,  for  example,  in  his  terrestrial  or  temporal  aspect,  is  the 
physical  sun;  in  his  corporal  aspect  he  is  the  soul  of  every  being,  and 
in  his  spiritual  aspect  he  is  the  all-pervading  essence  of  the  cosmos. 
In  their  spiritual  aspect  all  Gods  are  one,  for  well  says  the  well-known 
text,  "only  one  essence  the  wise  declare  in  many  ways."  And  this  con- 
ception of  the  spiritual  unity  of  the  cosmos  as  found  in  the  Vedas  is 
the  crux  of  western  oriental  research.  The  learned  doctors  are  unwill- 
ing to  see  more  than  the  slightest  trace  of  this  conception  in  the  Veda, 
for,  say  they,  it  is  all  nature  worship,  the  invocation  of  different  inde- 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  349 

pendent  powers  which  held  the  wondering  mind  of  this  section  of 
primitive  humanity  in  submissive  admiration  and  praise.  However 
well  this  may  accord  with  the  psychological  development  of  the 
human  mind,  there  is  not  the  slightest  semblance  of  evidence  in  the 
Vedas  to  show  that  these  records  belong  to  that  hypothetical  period 
of  human  progress. 

In  the  Vedas  there  are  marks  everywhere  of  the  recognition  of  the 
idea  of  one  God,  the  God  of  nature,  manifesting  Himself  in  many  forms. 
This  word  "God"  is  one  of  those  which  have  been  the  stumbling  block 
of  philosophy.  God,  in  the  sense  of  a  personal  Creator  of  the  universe, 
is  not  known  in  the  Veda,  and  the  highest  effort  of  rationalistic  thought 
in  India  has  been  to  see  God  in  the  totality  of  all  that  is.  And,  indeed, 
it  is  doubtful  whether  philosophy,  be  it  that  of  a  Kant  or  a  Hegel,  has 
ever  accomplished  anything  more.  It  hereby  stands  to  reason  that 
men  who  are  so  far  admitted  to  be  Kants  and  Hegels  should,  in  other 
respects,  be  only  in  a  state  of  childish  wonderment  at  the  phenomena 
of  nature. 

I  humbly  beg  to  differ  from  those  who  see  in  monotheism,  in  the 
recognition  of  a  personal  God  apart  from  nature,  the  acme  of  intellect- 
ual development.  I  believe  that  is  only  a  kind  of  anthropomorphism 
which  the  human  mind  stumbles  upon  in  its  first  efforts  to  understand 
the  unknown.  The  ultimate  satisfaction  of  human  reason  and  emotion 
lies  in  the  realization  of  that  universal  essence  which  is  the  all.  And  I 
hold  an  irrefragable  evidence  that  this  idea  is  present  in  the  Veda,  the 
numerous  gods  their  invocations  notwithstanding.  This  idea  of  the 
formless  all,  the  Sat — i.  e.,  esse-being — called  Atman  and  Brahman  in 
the  Upanishads,  and  further  explained  in  the  Darsanas,  is  the  central 
idea  of  the  Veda,  nay,  the  root  idea  of  the   Hindu  religion  in  general. 

There  are  several  reasons  for  the  opposite  error  of  finding  nothing 
more  than  the  worship  of  many  gods  in  the  Vedas.  In  the  first  place, 
western  scholars-  are  not  quite  clear  as  to  the  meaning  of  the  word 
Veda.  Native  commentators  have  always  insisted  that  the  word  Veda  .  Understand- 
does  not  mean  the  Samhita  only,  but  the  Brahmanas  and  the  Upani-  veda.  ^  ^  "^ 
shads  as  well;  whereas,  oriental  scholars  have  persisted  in  understand- 
ing the  word  in  the  first  sense  alone.  The  Samhita  is  no  doubt  a  col- 
lection of  hymns  to  different  powers  and,  taken  by  itself,  it  is  most 
likely  to  produce  the  impression  that  monotheism  was  not  understood 
at  the  time.  Apart,  however,  from  clear  cases  to  the  contrary  observ- 
able by  any  one  who  can  read  between  the  lines,  even  in  the  Samhita, 
a  consideration  of  that  portion  along  with  the  other  two  parts  of  the 
Veda  will  clearly  show  the  untenableness  of  the  Orientalist  position. 
The  second  source  of  error,  if  I  may  be  allowed  the  liberty  to  refer  to 
it,  is  the  religious  bias  already  touched  upon  at  the  outset.  If,  then, 
we  grasp  the  central  idea  of  the  Vedas  we  shall  understand  the  real 
meaning  of  Hinduism  as  such. 

The  other  conditions  of  the  word  will  unfold  themselves,  by  and 
by,  as  we  proceed.  We  need  not  go  into  any  further  analysis  of  the 
Veda,  and  may  come  at  once  to  the  second  phase  of  religious  thought, 


350  THE    WORLD'S  CONGRESS   OF  RELIGIONS. 

the  Sutras  and  Smritis,  based  on  the  ritualistic  portion  of  Vcdic  litera- 
ture. 

2.  Sutra  nieans  an  aphorism.  In  this  period  we  have  aphoristic 
works  bearing  upon  ritual,  philosophy,  morals,  grammar  and  other 
subjects.  Though  this  period  is  distinct  from  the  Vedic  and  subse- 
quent periods,  it  is  entirely  unsafe  to  assume  that  this  or  any  other 
period  occurred  historically  in  the  order  of  succession  adopted  for  the 
The  Sutra  purposc  of  this  essay.  Between  the  Veda  and  Sutra  lie  the  Brah- 
Penod,  manas,  with  the  Upanishads   and  Aryanakas   and  the  Smritis.     The 

books  called  Brahmanas  and  Upanishads  form  part  of  the  Veda,  as 
explained  before;  the  former  explaining  the  ritualistic  use  and  appli- 
cation of  Vedic  hymns,  the  latter  systematizing  the  unique  philosophy 
contained  in  them.  What  the  Brahmanas  explained  allegorically,  and 
in  the  quaint  phraseology  of  the  Veda,  the  Smritis,  which  followed 
them,  explained  in  plain,  systematic,  modern  Sanskrit.  As  the  Veda 
is  called  Siruti,  or  something  handed  down  orally  from  teacher  to 
pupil,  these  later  works  are  called  Smritis,  something  remembered 
and  recorded  after  the  Smritis.  The  Sutras  deal  with  the  Brahmanas 
and  Smritis  on  the  one  hand,  and  with  the  Upanishads  on  the  other. 
These  latter  we  shall  reserve  for  consideration  in  the  next  stage  of 
religious  development,  but  it  should  never  be  supposed  that  the  cen- 
tral idea  of  the  AH  as  set  forth  in  the  Upanishads  had  at  this  period, 
or  indeed  at  any  period,  ceased  to  govern  the  whole  of  the  religious 
activity  of  India.  The  Sutras  are  divided  principally  into  the  Grhva, 
Sranta  and  Dharma  Sutras.  The  first  deals  with  the  Smritis,  the 
second  with  the  Brahmanas,  and  the  third  with  the  law  as  administered 
by  Smritis.  The  first  set  of  Sutras  deals  with  the  institution  of  Varnas 
and  Asramas  and  with  the  various  rites  and  duties  belonging  to  them. 
The  second  class  of  Sutras  deals  with  the  larger  Vedic  sacrifices,  and 
those  of  the  third  deals  with  that  special  law  subsequently  known  as 
Hindu  law.  It  will  be  interesting  to  deal  *en  mass«"  with  these  sub- 
jects in  this  place — leaving  the  subject  of  law  out  of  consideration. 

And  first  let  us  say  a  few  words  about  caste.  In  Vedic  times  the 
whole  Indian  people  is  spoken  of  broadly  as  the  Aryas  and  the  Anar- 
yas.  Arya  means  respectable  and  fit  to  be  gone,  from  the  root  R  "to 
go,'*  and  not  an  agriculturist,  as  the  orientalist  would  have  it,  from  a 
fanciful  root  ar,  to  till.  The  Aryas  are  divided  into  four  sections 
called  Varnas,  men  of  white  color,  the  others  being  Avarnas.  These 
four  sections  comprise,  respectively,  priests,  warriors,  merchants  and 
cultivators,  artisans  and  menials,  called  Brahmanas,  Ksatrivas  and 
Sudras.  These  divisions,  however,  are  not  at  all  mutually  exclusive 
in  the  taking  of  food  or  the  giving  in  marriage  of  sons  and  daughters. 
Nay,  men  used  to  be  promoted  or  degraded  to  superior  or  inferior 
Varnas  according  to  individual  deserts.  In  the  Sutra  period  we  find 
all  this  considerably  altered.  Manu  speaks  of  promiscuous  intercourse 
among  Varnas  and  Avarnas  leading  to  the  creation  of  several  jatis, 
sections  known  by  the  incident  of  birth,  instead  of  by  color  as  before. 

This  is  the  beginning  of  that  exclusive  system  of  castes  which  has 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  351 

proved  the  bane  of  India's  welfare.  Varna  and  Jati  are  foremost 
among  many  other  important  features  which  we  find  grafted  on  Hin- 
duism in  this  period.  We  find  in  works  of  this  period  that  the  life  of 
every  man  is  distributed  into  four  periods — student  life,  family  life, 
forest  life  and  life  of  complete  renunciation.  This  institution,  too,  has 
become  a  part  of  the  meaning  of  the  word  Hinduism.  The  duties  and 
relations  of  Varnas,  Jatis  and  Asramas  are  clearly  defined  in  the  Sutras 
and  Smritis,  but  with  these  we  need  not  concern  ourselves  except  in 
this  general  manner.  I  can,  however,  not  pass  over  the  well-known 
subject  of  the  Samskaras,  certain  rites  which  under  the  Sutras  every 
Hindu  is  bound  to  perform  if  he  professes  to  be  a  Hindu.  Those 
rites,  twenty-five  in  all,  may  be  divided  into  three  groups — rites  incum- 
bent, rites  optional  and  rites  incidental.  The  incumbent  rites  are 
such  as  every  householder  is  bound  to  observe  for  securing  immu- 
nity from  sin.  Every  householder  must  rise  early  in  the  morning,  wash 
himself,  revise  what  he  has  learned  and  teach  it  to  others  without 
remuneration.  In  the  next  place  he  must  worship  the  family  gods  and 
spend  some  time  in  silent  communion  with  whatever  power  he  adores. 
He  should  then  satisfy  his  prototypes  in  heaven — the  lunar  Pitris — by 
offerings  of  water  and  seamen  seeds.  Then  he  should  reconcile  the 
powers  of  the  air  by  suitable  oblations,  ending  by  inviting  some  stray 
comer  to  dinner  with  him.  Before  the  householder  has  thus  done  his 
duty  by  his  teachers,  gods  and  Pitris  and  men,  he  cannot  go  about  his 
business  without  incurring  the  bitterest  sin. 

The  optional  rites  refer  to  certain  ceremonies  in  connection  with 
the  dead,  whose  souls  are  supposed  to  rest  with  the  lunar  Pitris  for 
about  a  thousand  years  or  more  before  reincarnation.  These  are 
called  sraddhas,  ceremonies,  whose  essence  is  sraddha,  faith.  There 
are  a  few  other  ceremonies  in  connection  with  the  commencement  or 
suspension  of  studies,  and  these,  together  with  the  sraddhas,  just  re- 
ferred to,  make  up  the  four  optional  Samskaras,  which  the  Smritis 
allow  every  one  to  perform  according  to  his  means. 

By  far  the  most  important  are  the  sixteen  incidental  Samskaras. 
I  shall,  however,  dismiss  the  first  nine  of  these  with  simple  enumera- 
tion. Four  of  the  nine  refer,  respectively,  to  the  time  of  first  cohab- 
itation, conception,  quickening  and  certain  sacrifices,  etc.,  performed 
with  the  last.  The  other  five  refer  to  rites  performed  at  the  birth  of  a 
child  and  subsequently  at  the  time  of  giving  it  a  name,  of  giving  it 
food,  of  taking  it  out  of  doors,  and  at  the  time  of  shaving  its  head  in 
some  sacred  place  on  an  auspicious  day.  The  tenth,  withthe  four 
subsidiary  rites  connected  with  it,  is  the  most  important  of  all.  It  is 
called  Upanavana,  the  "  taking  to  the  gurnu,"  but  it  may  yet  better  be  ^mskS^. 
described  as  initiation.  The  four  subsidiary  rites  make  up  the  four 
pledges  which  the  neophyte  takes  on  initiation.  This  rite  is  performed 
on  male  children  alone  at  the  age  of  from  five  to  eight  in  the  case  of  Brah- 
manas,  and  a  year  or  two  later  In  the  case  of  others,  except  Sudras, 
who  have  nothing  to  do  with  any  of  the  rites  save  marriage.  The 
young  boy  is  given  a  peculiarly  prepared  thread  of  cotton  tQ  wear  con 


352  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

stantly  on  the  body,  passing  it  crossways  over  the  left  shoulder  and 
under  the  right  arm.  It  is  a  mark  of  initiation  which  consists  in  the 
imparting  of  the  sacred  secret  of  the  family  and  the  order  to  the  boy, 
by  his  father  and  the  family  gurnu. 

The  boy  pledges  himself  to  his  teacher,  under  whose  protection 
he  henceforth  begins  to  reside,  to  carry  out  faithfully  the  four  vows 
he  has  taken,  viz.,  study,  observance  of  religion,  complete  celibacy  and 
truthfulness.  This  period  of  pupilage  ends  after  nine  years  at  the 
shortest,  and  thirty-six  years  at  the  longest  period.  The  boy  then  re- 
turns home,  after  duly  rewarding  his  teacher,  and  finds  out  some  suita- 
ble girl  for  his  wife. 

This  return  in  itself  makes  up  the  fifteen  Samskars.     The  last,  but 
not  the  least,  is  the  vivaha — matrimony.     The  sutras  and   smritis  are 
most  clear  on  the  injunctions   about  the  health,  learning,  competency, 
•  family  connections,  beauty,  and  above  all,  personal  liking  of  principal 

parties  to  a  marriage.  Marriages  between  children  of  the  same  blood 
or  family  are  prohibited.  As  to  age,  the  books  are  very  clear  in  orcain- 
ing  that  there  must  be  a  distance  of  at  least  ten  years  between  the 
respective  ages  of  wife  and  husband,  and  that  the  girl  may  be  married 
at  any  age  b'efore  attaining  puberty,  preferably  at  ten  or  eleven,  though 
she  may  be  affianced  at  about  eight  or  nine.  Be  it  remembered  that  mar- 
riage and  consummation  of  marriage  are  two  different  things  in  India, 
as  a  consideration  of  this  Samskara,  in  connection  with  the  first  of 
the  nine  enumerated  at  the  beginning  of  this  group,  will  amply  show, 
several  kinds  of  marriage  are  enumerated,  and  among  the  eight  gener- 
ally given  we  find  marriage  by  courting  as  well. 
The  Marriage  The  marriage  ceremony  is  performed  in  the  presence  of  priests 

Ceremony.  and  gods  represented  by  fire  on  the  altar,  and  the  tie  of  love  is  sanc- 
tified by  Vedic  mantras,  repetition  of  which  forms  indeed  an  indispen- 
sable part  of  every  rite  and  ceremony.  The  pair  exchanges  vows  of 
fidelity  and  indissoluble  love  and  bind  themselves  never  to  separate 
even  after  death.  The  wife  is  supposed  henceforth  to  be  as  much 
dependent  on  her  husband  as  he  on  her,  for  as  the  wife  has  to  com- 
plete the  fulfillment  of  love  as  her  principal  duty,  the  husband  has,  in 
return,  the  entire  maintenance  of  the  wife,  temporally  and  spiritually, 
as  his  principal  duty.  When  the  love  thus  fostered  has  sufficiently 
educated  the  man  into  entire  forgetfulness  of  self,  he  may  retire,  either 
alone  or  with  his  wife,  into  some  secluded  forest  and  prepare  himself 
for  the  last  period  of  life,  complete  renunciation,  i.  e.,  renunciation  of 
all  individual  attachment,  of  personal  likes  and  dislikes,  and  realiza- 
tion of  the  All  in  the  eternal  self-sacrifice  of  universal  love. 

It  goes  without  saying  that  widow  remarriage  as  such  is  unknown 
in  this  system  of  life,  and  the  liberty  of  woman  is  more  a  sentiment 
than  something  practically  wanting  in  this  careful  arrangement. 
Woman  as  woman  has  her  place  in  nature  quite  as  much  as  man  as 
man,  and  if  there  is  nothing  to  hamper  the  one  or  the  other  in  the  dis- 
charge of  his  or  her  functions  as  marked  out  by  nature,  liberty  beyond 
this  limit  means   shadows,  disorder  and   irresponsible  license.     And 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  353 

indeed  nature  never  meant  her  living  embodiment  of  lone  woman  to  be 
degraded  to  a  footing  of  equality  with  her  partner,  to  fight  the  hard 
struggle  for  existence,  or  to  allow  love's  pure  stream  to  be  defiled  by- 
being  led  into  channels  other  than  those  marked  out  for  it.  This  is  in 
substance  the  spirit  of  the  ancient  Sastras  when  they  limit  the  sphere 
of  woman's  action  to  the  house,  and  the  flow  of  her  heart  to  one  and 
one  channel  alone. 

3.  We  arrive  thus  in  natural  succession  to  the  third  period  of 
Aryan  religion,  the  Darsanas,  which  enlarge  upon  the  central  idea  of 
Atman,  or  Brahma,  enunciated  in  the  Veda  and  developed  in  the 
Upanishads.  It  is  interesting  to  allude  to  the  Charvakas,  the  material- 
ists of  Indian  philosophy,  and  to  the  Jainas  and  the  Buddhas,  who, 
though  opposed  to  the  Charvakas,  are  anti-Brahmanical,  in  that  they 
do  not  recognize  the  authority  of  the  Veda  and  preach  an  independ- 
ent gospel  of  love  and  mercy.  These  schisms,  however,  had  an  in- 
different effect  in  imparting  fresh  activity  to  the  rationalistic  spirit  of 
the  Aryan  sages,  lying  dormant  under  the  growing  incumbrances  of 
the  ritualism  of  the  Sutras. 

The  central  idea  of  the  All  as  we  found  it  in  the  Veda  is  further 
developed  in  the  Upanishads.  In  the  Sutra  period  several  sutra  works 
were  composed  setting  forth  in  a  systematic  manner  the  main  teach- 
ing of  the  Upanishads.  Several  works  came  to  be  written  in  imitation  schools  of 
of  these  subjects  closely  connected  with  the  main  issues  of  philosophy  Philosophy, 
and  metaphysics.  This  spirit  of  philosophic  activity  gave  rise  to  the 
six  well  known  Darsanas,  or  schools  of  philosophy.  Here  again  it  is 
necessary  to  enter  the  caution  that  the  Darsanas  do  not  historically 
belong  to  this  period,  for,  notwithstanding  this,  their  place  in  the 
general  development  of  thought  and  the  teachings  they  embody  are 
as  old  as  the  Veda,  or  even  older. 

The  six  Darsanas  are  Nyaya,  Vaiseshika,  Sankhya,  Xoga, 
Mimansaand  Vedanta,  more  conveniently  grouped  as  the  two  Nyayas, 
the  two  Sankhyas  and  the  two  Mimansas  Each  of  these  must  require 
at  least  a  volume  to  itself,  and  all  I  can  do  in  this  place  is  to  give  the 
merest  outline  of  the  conclusions  maintained  in  each.  Each  of  the 
Darsanas  has  that  triple  aspect  which  we  found  at  the  outset  in  the 
meaning  of  the  word  religion,  and  it  will  be  convenient  to  state  the 
several  conclusions  in  that  order.  The  Nyaya  then  is  exclusively  con- 
cerned with  the  nature  of  knowledge  and  the  instruments  of  knowl- 
edge, and  while  discussing  these  it  sets  forth  a  system  of  logic  not  yet 
surpassed  by  any  existing  system  in  the  west.  The  Vaiseshika  is  a 
complement  of  the  Nyaya,  and  while  the  latter  discusses  the  meta- 
physical aspect  of  the  universe,  the  former  works  out  the  atomic 
theory  and  resolves  the  whole  of  the  namable  world  into  seven 
categories. 

So,  then,  physically,  the  two  Nyayas  advocate  the  atomic  theory 

of  the  universe.     Ontologically  they  believe  that  these  atoms  move  in 

accordance  with  the  will  of  an  extra-cosmic  personal  creature  called 

Isvara.     Every  being  has  a  soul  called  Jiva,  whose  attributes  are  de- 

23 


of  Souls. 


354  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

sire,  .intelligence,  pleasure,  pain,  merit,  demerit,  etc.  Knowledge 
arises  from  the  union  of  Jiva  and  mind,  the  atomic  manas.  The  high- 
est happiness  lies  in  Jiva's  becoming  permanently  free  from  its  attri- 
bute of  misery.  This  freedom  can  be  obtained  by  the  grace  of  Iswara, 
pleased  with  the  complete  devotion  of  the  Jiva.  The  Veda  and  the 
Upanishad  are  recognized  as  authority,  in  so  far  as  they  are  the  word 
of  this  Iswara. 

The  Sankhyas  differed  entirely  from  the  Naiyayikas  in  that  they 
repudiated  the  idea  of  a  personal  creator  of  the  universe.  They  ar- 
gued that  if  the  atoms  were  in  themselves  sufficiently  capable  of  form- 
ing themselves  into  the  universe,  the  idea  of  a  God  was  quite  super- 
fluous. And  as  to  intelligence  the  Sankhyas  maintained  that  it  is  inher- 
ent in  nature.  These  philosophers,  therefore,  hold  that  the  whole 
^Multiplicity  universe  is  evolved  by  slow  degrees,  in  a  natural  manner,  from  one 
primordial  matter  called  mulaprakriti,  and  that  purusa,  the  principle 
of  intelligence,  is  always  co-ordinate  with,  though  ever  apart  from, 
mulaprakriti.  Like  the  Naiyayikas,  they  believe  in  the  multiplicity  of 
purusas — souls;  but  unlike  them  they  deny  the  necessity,  as  well  as 
the  existence,  of  an  extra-cosmic  God.  Whence,  they  have  earned  for 
themselves  the  name  of  atheistic  Sankhyas.  They  resort  to  the  Vedas 
and  Upanishads  for  support  so  far  as  it  may  serve  their  purpose,  and 
otherwise  accept  in  general  the  logic  of  the  ten  Naiyayikas. 

The  Sankhyas  place  the  summum  bonum  in  "life  according  to 
nature."  They  endow  primordial  matter  with  three  attributes — pas- 
sivity, restlessness  and  crossness.  Prakriti  continues  in  endless  evolu- 
tion under  the  influen-ce  of  the  second  of  these  attributes,  and  the 
purusa  falsely  takes  the  action  on  himself  and  feels  happy  or  miserable, 
When  a  purusa  has  his  prakriti  brought  to  the  state  of  passivity  by 
analytical  knowledge  (which  is  the  meaning  of  the  word  sankhya),  he 
ceases  to  feel  himself  happy  or  miserable  and  remains  in  native  peace. 
This  is  the  sense  in  which  those  philosophers  understand  the  phrase 
"life  according  to  nature." 

The  other  Sankhya,  more  popularly  known  as  the  Yogo-Darsana, 
accepts  the  whole  of  the  cosmology  of  the  first  Sankhya,  but  only 
adds  to  it  a  hypothetical  Isvara  and  largely  expands  the  ethical  side- 
of  the  teaching  by  setting  forth  several  physical  and  psychological 
rules  and  exercises  capable  of  leading  to  the  last  state  of  happiness 
called  Kanivalya — life  according  to  nature.     This  is  theistic  Sankhya. 

The  two  Mimansas  next  call  our  attention.  These  are  the  ortho- 
dox Darsanas  par  excellence,  and  as  such  are  in  direct  touch  with 
the  Veda  and  the  Upanishads,  which  continue  to  govern  them  from 
beginning  to  end.  Mimansa  means  inquiry,  and  the  first  preliminary 
is  called  Purva-Mimansa,  the  second  Uttara-Mimansa.  The  object  of 
the  first  is  to  determine  the  exact  meaning  and  value  of  the  injunctions 
and  prohibitions  given  out  in  the  Veda,  and  that  of  the  second  is  to 
explain  the  esoteric  teachings  of  the  Upanishads.  The  former,  there- 
fore, does  not  trouble  itself  about  the  nature  of  the  universe  or  about 
the  ide^s  of  God  and  soul,     It  tells  only  of  Dharma,  religious  merit, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  355 

which,  according  to  its  teaching,  arises  in  the  next  world  from  strict 
observance  of  Vedic  duties.  This  Mimansa,  fitly  called  the  purva,  a 
preliminary  Mimansa,  we  may  thus  pass  over  without  any  further 
remark.  The  most  important  Darsana  of  all  is  by  far  the  Utara,  or 
final  Mimansa,  popularly  known  as  the  Vedanta,  the  philosophy  taught 
in  the  Upanishads  as  the  end  of  the  Veda. 

The  Vedanta  emphasizes  the  idea  of  the  All,  the  universal  Atman 
or  Brahman,  set  forth  in  the  Upamshads,  and  maintains  the  unity  not 
only  of  the  Cosmos  but  of  all  intelligence  in  general.  The  All  is  self- 
illumined,  all  thought  (gnosis),  the  very  being  of  the  universe. 
Being  implies  thought,  and  the  AH  may  in  Venuanta  phraseology  be 
aptly  described  as  the  essence  of  thought  and  being.  The  Vedanta  is 
a  system  of  absolute  idealism  in  which  subject  and  object  are  rolled 
into  one  unique  consciousness,  the  realization  whereof  is  the  end  and 
aim  of  existence,  the  highest  bliss — Moksa.  This  state  of  Moksa  is 
not  anything  to  be  accomplished  or  brought  about — it  is  in  fact  the 
very  being  of  all  existence;  but  experience  stands  in  the  way  of  com- 
plete realization  by  creating  imaginary  distinctions  of  subject  and 
object.  This  system,  besides  being  the  orthodox  Darsana,  is  philo- 
sophically an  improvement  upon  all  previous  speculations. 

The  Nyaya  is  superseded  by  the  Sankya,  whose  distinction  of 
matter  and  intelligence  is  done  away  with  in  this  philosophy  of  abso- 
lute idealism,  which  has  endowed  the  phrase  ''life  according  to  nature" 
with  an  entirely  new  and  more  rational  meaning.  For,  in  its  ethics, 
this  system  teaches  not  only  the  brotherhood,  but  the  Atma-hood  Ab- 
heda,  oneness,  of  not  only  man  but  of  all  beings,  of  the  whole  uni- 
verse. The  light  of  the  other  Darsanas  pales  before  the  blaze  of  unity 
and  love  lighted  at  the  altar  of  the  Veda  by  this  sublime  philosophy, 
the  shelter  of  minds  like  Plato,  Pythagoras,  Bruno,  Spinoza,  Hagel, 
Schopenhauer  in  the  west,  and  Krisna,  Vyasa,  Sankara  and  others  in 
the  east. 

We  cannot  but  sum  up  at  this  point.  Hinduism  adds  one  more 
attribute  to  its  connotation  in  this  period,  viz.,  that  of  being  a  believer 
in  the  truths  of  one  or  other  of  these  Darsanas,  or  of  one  or  other  of 
the  three  anti-Brahmanical  schisms.  And  with  this  we  must  take 
leave  of  the  great  Darsana  sages  and  come  to  the  period  of  the 
Puranas. 

4.  The  subtleties  of  the  Darsanas  were  certainly  too  hard  for 
ordinary  minds,  and  some  popular  exposition  of  the  basic  ideas  of 
philosophy  and  religion  was  indeed  very  urgently  required.  And  this  Period  of  the 
necessity  began  to  be  felt  the  more  keenly  as  Sanskrit  began  to  die  Paranas. 
out  as  a  speaking  language  and  the  people  to  decline  in  intelligence, 
in  consequence  of  frequent  inroads  from  abroad.  No  idea  more  happy 
could  have  been  conceived  at  this  stage  than  that  of  devising  certain 
tales  and  fables  calculated  at  once  to  catch  the  imagination  and  enlist 
the  faith  of  even  the  most  ignorant,  and  at  the  same  time  to  suggest  to 
the  initiated  a  clear  outline  of  the  secret  doctrine  of  old.  It  is  exactly 
because  Orientalists  don't  understand  this  double  aspect  of  Pauranika 


356  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

myths  that  they  amuse  themselves  with  philogical  quibbles  and  talk 
of  the  religion  of  the  Puranas  as  something  entirely  puerile  and  not 
deserving  the  name  of  religion.  We  ought,  however,  to  bear  in  mind 
that  the  Puranas  are  closely  connected  with  the  Vedas,  the  Sutras  and 
the  Darsanas,  and  all  they  claim  to  accomplish  is  a  popular  exposition 
of  the  basic  ideas  of  philosophy,  religion  and  morality  set  forth  in 
them. 

In  other  words,  the  Puranas  are  nothing  more  nor  less  than  broad, 
clear  commentaries  on  the  ancient  teaching  of  the  Vedas.  For  exam- 
ple, it  is  not  because  Vyasa,  the  author  of  the  Puranas,  forgot  that 
Vishnu  was  the  name  of  the  sun  in  the  Veda  that  he  talked  of  a  sepa- 
rate god  of  that  name  in  the  Puranas,  endowing  him  with  all  mortal 
attributes.  This  is  how  the  orientalist  method  of  interpretation  would 
dispose  of  the  question.  The  Hindus  have  better  confidence  in  the 
insight  of  Vyasa,  and  could  at  once  see  that  inasmuch  as  he  knew  per- 
fectly well  what  part  the  sun  plays  in  the  evolution,  maintenance  and 
dissolution  of  the  world,  he  represented  him  symbolically  as  God 
Vishnu,  the  all-pervading,  with  Laksmi,  a  personification  of  the  life 
and  prosperity  which  emanate  from  the  sun  for  his  consort,  with  the 
anauta — popularly  the  snake  of  that  name,  but  esoterically  the  endless 
circle  of  eternity — for  his  couch,  and  with  the  eagle  representing  the 
many  antaric  cycle  for  his  vehicle.  There  is  in  this  one  symbol  suffi- 
cient material  for  the  ignorant  to  build  their  faith  upon  and  nourish 
the  religious  sentiment,  and  for  the  initiate  to  see  in  it  the  true  secret 
of  Vedic  religion.  And  this  nature  of  the  Puranas  is  an  indirect  proof 
that  the  Vedas  are  not  mere  poetical  effusions  of  primitive  man  nor  a 
conglomeration  of  solar  myths  disguised  in  different  shapes. 

The  cycles  just  referred  to  put  me  in  mind  of  another  aspect  of 
Puranika  mythology.  The  theory  of  cycles  known  as  Kalpas,  Man- 
cles"""''' "" ^■'"  vantaras  and  Yugas  is  clearly  set  forth  in  the  Puranas  and  appears  to 
make  exorbitant  demands  upon  our  credulity.  The  Kalpa  of  the 
Puranas  is  a  cycle  of  4,320,000,000  years  and  the  world  continues  in 
activity  for  one  Kalpa,  after  which  it  goes  into  dissolution  and  remains 
in  that  condition  for  another  Kalpa,  to  be  followed  by  a  fresh  period 
of  activity.  Each  Kalpa  has  fourteen  well-marked  subcycles  called 
Manvantaras,  each  of  which  is  again  made  up  of  four  periods  called 
Yugas.  The  name  Manvantara  means  time  between  the  Manus,  and 
Manu  means  "with  one  mind,"  that  is  to  say,  humanity,  the  whole  sug- 
gesting that  a  Manvantara  is  the  period  between  one  humanity  and 
another  on  this  globe.  Whence  it  will  also  be  clear  why  the  present 
Manvantara  is  called  Vaivasvata,  "belonging  to  the  sun,"  for,  as  is  well 
established,  on  that  luminary  depends  the  life  and  being  of  man  on 
this  earth. 

This  theory  of  cycles  and  subcycles  is  amply  corroborated  by 
modern  geological  and  astronomical  researches,  and  considerable  light 
may  be  thrown  on  the  evolution  of  man  if  with  reason  as  our  guide  we 
study  the  aspect  of  the  Puranas.  The  theory  of  Simian  descent  is  con- 
fronted in  the  Puranas  with  a  theory  more  in  accord  with  reason  and 


Theory  of  Cy- 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


357 


experience.  But  I  have  no  time  to  go  into  the  details  of  each  and 
every  Puranika  myth.  I  can  only  assure  you,  gentlemen,  that  all  that  is 
taught  in  the  Puranas  is  capable  of  being  explained  consistently  in 
accord  with  the  main  body  of  ancient  theosophy  expounded  in  the 
Vedas,  the  Sutras  and  the  Darsanas.  We  must  only  free  ourselves 
from  what  Herbert  Spencer  calls  the  religious  bias  and  learn  to  look 
facts  honestly  in  the  face. 

I  must  say  a  word  here  about  idol  worship,  for  it  is  exactly  in  or 
after  the  Pauranika  period  that  idols  came  to  be  used  in  India.  It  may 
be  said  without  the  least  fear  of  contradiction  that  no  Indian  idolater  idol  Worship, 
as  such  believes  the  piece  of  stone,  metal  or  wood  before  his  eyes  to 
be  his  God  in  any  sense  of  the  word.  He  takes  it  only  as  a  symbol  of 
the  all-pervading  and  uses  it  as  a  convenient  object  for  purposes  of 
concentration,  which,  being  accomplished,  he  does  not  hesitate  to 
throw  it  away.  The  religion  of  the  Tantras,  which  plays  an  important 
part  in  this  period,  has  considerable  influence  on  this  question,  and 
the  symbology  they  taught  as  typical  of  several  important  processes 
of  evolution  has  been  made  the  basic  idea  in  the  formation  of  idols. 
Idols,  too,  have,  therefore,  a  double  purpose — that  of  perpetuating  a 
teaching  as  old  as  the  world  and  that  of  serving  as  convenient  aids  to 
concentration. 

These  interpretations  of  Puranika  myths  find  ample  corroboration 
in  the  myths  that  are  met  with  in  all  ancient  religions  of  the  world; 
and  these  explanations  of  idol  worship  have  an  exact  parallel  applica- 
tion to  the  worship  of  the  Tau  in  Egypt,  of  the  cross  in  Christendom, 
of  fire  in  Zoroastrianism,  and  of  the  Kaba  in  Mohammedanism. 

With  these  necessarily  brief  explanations  we  may  try  to  see  what 
influence  the  Puranas  have  had  on  Hinduism  in  general.  It  is  true  the 
Puranas  have  added  no  new  connotation  to  the  name,  but  the  one  very 
important  lesson  they  have  taught  the  Hindu  is  the  principle  of  uni- 
versal toleration.  The  Puranas  have  distinctly  taught  the  unity  of  the 
All,  and  satisfactorily  demonstrated  that  every  creed  and  worship  is 
but  one  of  the  many  ways  to  the  realization  of  the  All.  A  Hindu 
would  not  condemn  any  man  for  his  religion,  for  he  has  well  laid  to 
heart  the  celebrated  couplet  of  the  Bhagavate:  "Worship,  in  whatever 
form,  rendered  to  whatever  God,  reaches  the  Supreme,  as  rivers,  rising 
from  whatever  source,  all  flow  into  the  ocean." 

5.  And  thus,  gentlemen,  we  come  to  the  fifth  period,  the  Sam- 
pradayas.  The  word  sampradaya  means  tradition,  the  teaching  handed 
down  from  teacher  to  pupil.  The  whole  Hindu  religion  considered 
from  the  beginning  to  the  present  time  is  one  vast  field  of  thought, 
capable  of  nourishing  every  intellectual  plant  of  whatever  degree  of 
vigor  and  luxuriance.  The  one  old  teaching  was  the  idea  of  the  All, 
usually  known  as  the  Advaita  or  the  Vedanta.  In  the  ethical  aspect 
of  this  philosophy  stress  has  been  laid  on  knowledge  (gnosis)  and  free 
action.  Under  the  debasing  influence  of  a  foreign  yoke  these  sober 
paths  of  knowledge  and  action  had  to  make  room  for  devotion  and 
grace.      On  devotion  and  grace  rest  their  principal  ethical  tenets. 


TheSamprad- 
ayas  Period. 


358  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

Three  important  schools  of  philosophy  arose  in  the  period  after  the 
Puranas.  Besides  the  ancient  Advaita  we  have  the  Dvaita,  the  Visud- 
dhadvaita  and  the  Visishthadvaita  schools  of  philosophy  in  this 
period.  The  first  is  purely  dualistic  postulation,  the  separate  yet  co- 
ordinate existence  of  mind  and  matter.  The  second  and  third  profess 
to  be  Unitarian,  but  in  a  considerably  modified  sense  of  the  word. 

The  Visuddhadvaita  teaches  the  unity  of  the  cosmos,  but  it  insists 
on  the  All  having  certain  attributes  which  endow  it  with  the  desire  to 
manifest  itself  as  the  cosmos.  The  third  system  is  purely  dualistic, 
though  it  goes  by  the  name  of  modified  Unitarianism.  It  maintains 
the  unity  of  chit  (soul),  achet  (matter)  and  Isvara  (God),  each  in  its 
own  sphere,  the  third  number  of  this  trinity  governing  all  and  pervad- 
ing the  whole,  though  not  apart  from  the  cosmos.  Thus  widely  differ- 
ing in  their  philosophy  from  the  Advaita,  these  three  Sampradayas 
teach  a  system  of  ethics  entirely  opposed  to  the  one  taught  in  that 
ancient  school  called  Dharma  in  the  Advaita.  They  displaced  Jnana 
by  Bhakti,  and  Karma  by  Prasada;  that  is  to  say,  in  other  words,  they 
placed  the  highest  happiness  in  obtaining  the  grace  of  God  by  entire 
devotion,  physical,  mental,  moral  and  spiritual.  The  teachers  of  each 
of  these  Sampradayas  are  known  as  Acharyas,  like  Sankara,  the  first 
great  Acharya  of  the  ancient  Advaita.  The  Acharyas  of  the  new 
Sampradayas  belong  all  to  the  eleventh  and  twelfth  centuries  of  the 
Christian  era. 

Every  Acharya  develops  his  school  of  thought  from  the  Upani- 
shads,  the  Vedanta  Sutras,  and  from  that  sub-sublime  poem,  **The 
Bhagvadgita,"  the  crest  jewel  of  the  Maha  Bharata.  The  new  Achar- 
yas, following  the  example  of  Sankara,  have  commented  upon  these 
works.     And  have  thus  applied  each  his  own  system  to  the  Veda. 

In  the  Sampradayas  we  see  the  last  of  the  pure  Hinduism,  for  the 
sacred  Devanagari  ceases  henceforth  to  be  the  medium  even  of  relig- 
ious thought.     The  four  principal  Sampradayas  have  found  numerous 
^umerous       imitators,  and  we  have  the  Saktas,  the  Saivas,  the  Pasupatas  and  many 
nr„fof««.  others,  all  deriving  their  teaching  from  the  Vedas,  the    Darsanas,  the 

Puranas  and  the  Tantras  But  beyond  this  we  find  quite  a  lot  of 
teachers:  Ramananda,  Kabira,  Dadu,  Nanaka,  Chaitanya,  Sahajananda 
and  many  others  holding  influence  over  small  tracts  over  all  India. 

None  of  these  have  a  claim  to  the  title  of  Acharya  or  the  founders 
of  a  new  school  of  thought,  for  all  that  these  noble  souls  did  was  to 
explain  one  or  another  of  the  Sampradayas  in  the  current  vernacular  of 
the  people.  The  teachings  of  these  men  are  called  Panthas — mere 
ways  to  religion  as  opposed  to  the  traditional  teachings  of  the  Samp- 
radayas. 

The  bearing  of  these  Sampradayas  and  Panthas,  the  fifth  edition, 
as  it  were,  of  the  ancient  faith  on  Hinduism  in  general,  is  not  worthy 
of  note  except  in  the  particular  that  henceforth  every  Hindu  must 
belong  to  one  of  the  Sampradayas  or  Panthas. 

6.  This  brings  us  face  to  face  with  the  India  of  today  and  Hin- 
duism as  it  stands  at  present.     It  is  necessary  at  the  outset  to  under- 


Imitators. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  359 

stand  the  principal  forces  at  work  in  bringing  about  the  change  we  are 
going  to  describe.  In  the  ordinary  course  of  events  one  would 
naturally  expect  to  stop  at  the  religion  of  the  Sampradayas  and 
Panthas.  The  advent  of  the  English  followed  by  the  educational  policy 
they  have  maintained  for  half  a  century  has,  however,  worked  several 
important  changes  in  the  midst  of  the  people,  not  the  least  important 
of  which  are  those  which  affect  religion.  Before  the  establishment  of 
British  rule  and  the  peace  and  security  that  followed  in  its  train, 
people  had  forgotten  the  ancient  religion,  and  Hinduism  had  dwindled 
down  into  a  mass  of  irrational  superstition  reared  on  ill  understood 
Pauranika  myths.  The  spread  of  education  set  people  to  thinking, 
and  a  spirit  of  "reformation"  swayed  the  minds  of  all  active-minded 
men. 

The  chance  work  was,  however,  no  reformation  at  all.  Under  the 
auspices  of  materialistic  science,  and  education  guided  by  materialistic 
principles,  the  mass  of  superstition  then  known  as  Hinduism  was 
scattered  to  the  winds,  and  atheism  and  skepticism  ruled  supreme. 
But  this  state  of  things  was  not  destined  to  endure  in  religious  India. 
The  revival  of  Sanskrit  learning  brought  to  light  the  immortal  treasures 
of  things  buried  in  the  Vedas,  Upanishads,  Sutras,  Darsanas  and 
Puranas,  and  the  true  work  of  reformation  commenced  with  the  revival 
of  Sanskrit.  Several  pledged  their  allegiance  to  their  time-honored 
philosophy. 

But  there  remained  many  bright  intellects  given  over  to  material- 
istic thought  and  civilization.  These  could  not  help  thinking  that  the 
religion  of  those  whose  civilization  they  admired  must  be  the  only  true 
religion.  Thus  they  began  to  read  their  own  notions  in  texts  of  the 
Upanishads  and  the  Vedas,  They  set  up  an  extra-cosmic,  yet  all- 
pervading  and  formless  creature,  whose  grace  every  soul  desirous  of 
liberation  must  attract  by  complete  devotion.  This  sounds  like  the 
teaching  of  the  Visishthadvaita  Sampradaya,  but  it  may  safely  be  said 
that  the  idea  of  an  extra-cosmic  personal  creation  without  form  is  an 
un-Hindu  idea.  And  so  also  is  the  belief  of  these  innovators  in 
regard  to  their  negation  of  the  principle  of  reincarnation.  The  body 
of  this  teaching  goes  by  the  name  of  the  Brahmo-Somaj,  which  has 
drawn  itself  still  further  away  from  Hinduism  by  renouncing  the 
institutions  of  Varnas  and  the  established  law  of  marriage,  etc. 

The  society  which  next  calls  our  attention  is  the  Arya-Samaja  of 
Swami  Dayananda.  This  society  subscribes  to  the  teaching  of  the 
Nyaya-Darsana  and  professes  to  revive  the  religion  of  the  Sutras  in 
all  social  rites  and  observances.  This  Somaj  claims  to  have  found  out 
the  true  religion  of  the  Aryas,  and  it  is  of  course  within  the  pale  of 
Hinduism,  though  the  merit  of  their  claim  yet  remains  to  be  seen. 

The  third  influence  at  work  is  that  of  the   Theosophical   society.  ^^TheTheopM- 
It  is  pledged  to  a  religion  contained  in  the  Upanishads  of  India,  in 
the  book  of  the  Dead  of  Egypt,  in  the  teachings  of  Confucius  and  Lao 
Tse  in  China,  and  of  Buddha  and  Zoroaster  in  Thibet  and  Persia,  in 
the  Kabala  of  the  Jews  and  in  the  Sufism  of  the  Mohammedajis;  and 


al  Society. 


360 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Hinduism 
Summed  Up. 


Principles  for 
Consideration. 


it  appears  to  be  full  of  principles  contained  in  the  Advaita  and  Yoga 
philosophies.  It  cannot  be  gainsaid  that  this  society  has  created 
much  interest  in  religious  studies  all  over  India  and  has  set  earnest 
students  to  studying  their  ancient  books  with  better  lights  and  fresher 
spirits  than  before.  Time  alone  can  test  the  outcome  of  this  or  any 
other  movement.  The  term  Hinduism,  then,  has  nothing  to  add  to  its 
meaning  from  this  period  of  the  Samajas.  The  Brahmo-Somaj  widely 
differs  from  Hinduism  and  the  Aryasamaja,  or  Theosophical  society 
does  not  profess  anything  new. 

To  sum  up,  then,  Hinduism  may  in  general  be  understood  to 
connote  the  following  principal  attributes:  (i)  Belief  in  the  exist- 
ence of  a  spiritual  principle  in  nature  and  in  the  principle  of  reincar- 
nation. (2)  Observance  of  a  complete  tolerance  and  of  the  Sams- 
karas,  being  in  one  of  the  Varnas  and  Asramas,  and  being  bound  by 
the  Hindu  law.  This  is  the  general  meaning  of  the  term,  but  in  its 
particular  bearing  it  implies:  (3)  Belonging  to  one  of  the  Darsanas, 
Sampradayas  or  Panthas,  or  to  one  of  the  anti-Brahmanical  schisms. 

Having  ascertained  the  general  and  particular  scope  and  meaning 
of  Hinduism,  1  would  ask  you,  gentlemen  of  this  august  parliament, 
whether  there  is  not  in  Hinduism  material  sufificient  to  allow  of  its 
being  brought  in  contact  with  the  other  great  religions  of  the  world  by 
subsuming  them  all  under  one  common  genus? 

In  other  words,  is  it  not  possible  to  enunciate  a  few  principles  of 
universal  religion  which  every  man  who  professes  to  be  religious  must 
accept,  apart  from  his  being  a  Hindu  or  a  Buddhist,  a  Mohammedan 
or  a  Parsee,  a  Christian  or  a  Jew? 

If  religion  is  not  wholly  that  something  which  satisfies  the  crav- 
ings of  the  emotional  nature  of  man,  but  is  that  rational  demonstration 
of  the  cosmos,  which  shows  at  once  the  why  and  wherefore  of  exist- 
ence, provides  the  eternal  and  all-embracing  foundation  of  natural 
ethics  and  by  showing  to  humanity  the  highest  ideal  of  happiness 
realizable,  excites  and  shows  the  means  of  satisfying  the  emotional 
part  of  man;  if,  I  say,  religion  is  all  this,  all  questions  of  particular 
religious  professions  and  their  comparative  value  must  resolve  them- 
selves into  simple  problems  workable  with  the  help  of  unprejudiced 
reason  and  intelligence.  In  other  words,  religion,  instead  of  being  a 
mere  matter  of  faith,  might  well  become  the  solid  province  of  reason, 
and  a  science  of  religion  may  not  be  so  much  a  dream  as  is  imagined 
by  persons  pledged  to  certain  conclusions.  Holding,  therefore,  these 
views  on  the  nature  of  religion,  and  having  at  heart  the  great  benefit 
of  a  common  basis  of  religion  for  all  men,  I  would  submit  the  follow- 
ing simple  principles  for  your  consideration: 

First.  Belief  in  the  existence  of  an  ultramaterial  principle  in 
nature  and  in  the  unity  of  the  All. 

Second.     Belief  in  reincarnation  and  salvation  by  action. 

These  two  principles  of  a  possible  universal  religion  might  stand 
or  fall  on  their  merits  apart  from  the  consideration  of  any  philosophy 
or  revelation  that  upholds  them.     I  have  every  confidence  no  philos- 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  361 

ophy  would  reject  them,  no  science  would  gainsay  them,  no  system  of 
ethics  would  deny  them,  no  religion  which  professes  to  be  philosophic, 
scientific  and  ethical  ought  to  shrink  back  from  them.  In  them  I  see 
the  salvation  of  man  and  the  possibility  of  that  universal  love,  which 
the  world  is  so  much  in  need  of  at  the  present  moment. 


WM^. 


24 


o 


a 
« 

•o 

c« 

u 


•§ 

bO 
Q 


T'he    Qontact  of   Christian    and     H^^^^ 

Xhought;  Points  of  Likeness  and 

of  Qontrast. 

Paper  by  REV.  R.  A.  HUME,  of  New  Haven,  Conn. 


HEN  Christian  and  Hindu  thought  first 
came  into  contact  in  India  neither  un- 
derstood the  other.  This  was  for  two 
reasons,  one  outward,  the  other  in- 
ward. The  outward  reason  was  this. 
The  Christian  saw  Hinduism  at  its 
worst.  Polytheism,  idolatry,  a  mythol- 
ogy explained  by  the  Hindus  them- 
selves as  teaching  puerilities  and  sen- 
sualities in  its  many  deities,  caste  ram- 
pant, ignorance  widespread  and  pro- 
found; the3e  are  what  the  Christian 
first  saw  and  supposed  to  be  all  of 
Hinduism.      Naturally  he   saw  little 

except  evil  in  it. 

/^^-^•^^^SF^^^S^lf^  The  outward  reason  why  the  Hin- 

^1       ^^\^  du,  at  first  contact  with  Christianity, 

^  r  '  failed  to  understand  it  was  this :  Speak- 

ing generally,  every  child  of  Hindu 
parents  is  of  course  a  Hindu  in  religion,  whatever  his  inmost 
thoughts  or  conduct.  The  Hindu  had  never  conceived  of  such 
an  anomaly  as  an  un-Hindu  child  of  Hindu  parents.  Much  less 
had  they  conceived  of  an  unchristian  man  from  a  country  where 
Christianity  was  the  religion.  Seeing  the  early  comers  from  the 
West  killing  the  cow,  eating  beef,  drinking  wine,  sometimes  impure, 
sometimes  bullying  the  wild  Indian,  the  Hindu  easily  supposed  that 
these  men,  from  a  country  where  Christianity  was  the  religion,  were 
Christians.  In  consequence  they  despised  what  they  supposed  was 
the  Christian  religion.   They  did  not  know  that  in  truth  it  was  the  lack 

363 


Things  Seem- 
ingly  Unlovely. 


364  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

of  Christianity  which  they  were  despising.  Even  in  truly  Christian 
men  they  saw  things  which  seemed  to  them  unlovely. 

Moreover,  Christianity  was  to  the  Hindu  the  religion  of  the 
conquerors  of  his  country.  -For  this  outward  reason  at  the  first  con- 
tact of  Christianity  and   Hindu  thought  neither  understood  the  other. 

But  there  was  an  additional,  an  inward  reason,  why  neither  under- 
stood the  other.  It  was  the  very  diverse  natures  of  the  Hindu  and 
the  western  mind.  The  Hindu  mind  is  supremely  introspective.  It  is 
an  ever  active  mind  which  has  thought  about  most  things  in  "  the 
three  worlds,"  heaven,  earth  and  the  nether  world.  But  it  has  seen 
them  through  the  eye  turned  inwardly.  The  faculties  of  imagination 
and  of  abstract  thought,  the  faculties  which  depend  least  on  external 
tests  of  validity,  are  the  strongest  of  the  mental  powers  of  the  Hindu. 

The  Hindu  mind  has  well  been  likened  to  the  game  of  chess. 
The  Hinda  where  there  is  the  combination  of  an  active  mind  and  a  passive  body. 
Mind.  A  man  may  be  strong  at  chess  while  not  strong  in  meeting  the  prob- 

lems of  life.  The  Hindu  mind  cares  little  for  facts,  except  inward 
ideal  ones.  When  other  facts  conflict  with  such  conceptions  the 
Hindu  disposes  of  them  by  calling  them  illusions. 

A  second  characteristic  of  the  Hindu  mind  is  its  intense  longing 
for  comprehensiveness.  **  Ekam  eva  advitiya,"  i.e.,  "There  is  but  one 
and  no  second,"  is  the  most  cardinal  doctrine  of  philosophical  Hindu- 
ism. So  controlling  is  the  Hindu's  longing  for  unity  that  he  places 
contradictory  things  side  by  side  and  serenely  calls  them  alike  or  the 
same.  To  it,  spirit  and  matter  are  essentially  the  same.  In  short, 
it  satisfies  its  craving  for  unity  by  syncretism,  i.  e.,  by  attempts  to 
unify  irreconcilable  matters. 

In  marked  contrast  the  western  mind  is  practical  and  logical. 
First  and  foremost  it  cares  for  external  and  historical  facts.  It  needs 
to  cultivate  the  imagination.  It  naturally  dwells  on  individuality  and 
differences  which  it  knows.  It  has  to  work  for  comprehension  and 
unity.  Above  all,  it  recognizes  that  it  should  act  as  it  thinks  and 
believes.  This  extreme  unlikeness  between  the  Hindu  and  the  western 
mind  was  the  inward  reason  why,  at  the  first  contact  of  Christian  and 
Hindu  thought,  neither  understood  the  other. 

But  in  the  providence  of  God,  the  Father  of  both  Christian  and 
Hindu,  these  two  diverse  minds  came  into  contact.  Let  us  briefly 
trace  the  result. 

Apart  from  the  disgust  at  the  unchristian  conduct  of  some  men 
from  Christendom,  when  the  Hindu  thinker  first  looked  at  Christian 
thought  he  viewed  with  lofty  contempt  its  pretensions  and  proposals. 

Similarly,  in  its  first  contact  with  Hinduism  the  western  mind  saw 
only  that  which  awakened  contempt  and  pity.  The  Christian  naturally 
supposed  the  popular  Hinduism  which  he  saw  to  be  the  whole  of 
Hinduism,  a  system  of  many  gods,  of  idols,  of  puerile  and  sometimes 
immoral  mythologies,  of  mechanical  and  endless  rites,  of  thorough- 
going caste,  and  often  cruel  caste.  The  Christian  reported  what  he  saw 
and  many  Christians  felt  pity.     In  accordance  with  the  genius  of  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS: 


965 


western  mfnd  to  act  as  it  thinks,  and  under  the  inspiration  of  Christian 
motive,  Christians  began  efforts  to  give  Christian  thought  and  life  to 
India. 

Longer  and  fuller  contact  between  Christian  and  Hindu  thought 
has  caused  a  modification  of  first  impressions. 

Both  Christian  and  Hindu  thought  recognize  an  infinite  being  with 
whom  is  bound  up  man's  rational  and  spiritual  life.  Both  magnify  the 
indwelling  of  this  infinite  being  in  every  part  of  the  universe.  Both 
teach  that  this  great  being  is  ever  revealing  itself  ;  that  the  universe  is 
a  unit,  and  that  all  things  come  under  the  universal  laws  of  the  infinite. 

To  Christianity  God  is  the  Heavenly  Father,  always  and  infinitely 
good  ;  God  is  love. 

To  philosophical  Hinduism,  man  is  an  emanation  from  the  infinite, 
which,  in  the  present  stage  of  existence,  is  the  exact  result  of  this 
emanation  in  previous  stages  of  existence.  His  moral  sense  is  an 
illusion,  for  he  cannot  sin. 

To  popular  Hinduism,  man  is  partially  what  he  is  to  philosophical 
Hinduism,  determined  by  fate  ;  partially  he  is  thought  of  as  a  created 
being  more  or  less  sinful,  dependent  on  God  for  favor  or  disfavor. 

To  Christianity,  man  is  the  child  of  his  Heavenly  Father,  sinful 
and  often  erring,  yet  longed  for  and  sought  after  by  the  Father. 

To  Christianity,  caste,  which  teaches  that  a  pure  and  learned  man 
of  humble  origin  is  lower  than  an  ignorant,  proud  man  of  higher  origin, 
and  that  the  shadow  of  the  former  could  defile  the  latter,  and  that  eat- 
ing the  same  food  together  is  a  sin,  is  a  disobedience  to  God. 

To  popular  Hinduism,  caste  is  ordained  of  God,  and  is  the  chief 
thing  in  religion.  Says  Sir  Monier  Williams:  "The  distinction  of 
caste  and  the  inherent  superiority  of  one  class  over  the  three  others 
were  thought  to  be  as  much  a  law  of  nature  and  a  matter  of  divine 
appointment  as  the  creation  of  separate  classes  of  animals  with  insur- 
mountable differences  of  physical  constitution,  such  as  elephants,  lions, 
horses  and  dogs." 

Pre-eminently  does  the  contrast  between  Christian  and  Hindu 
thought  appear  in  God's  relation  to  sin  and  the  sinner. 

According  to  philosophical  Hinduism  there  is  no  sin  or  sinner,  or 
Saviour.  According  to  popular  Hinduism  sin  is  mainly  a  niatter  of 
fate.  According  to  Christianity  sin  is  the  only  evil  in  the  universe. 
But  it  is  so  evil  that  God  grieves  over  it,  suffers  to  put  it  away,  and  will 
suffer  till  it  is  put  away.  The  revelation  of  Himself  in  Jesus  Christ 
was  pre-eminently  of  this  character  and  to  this  end.  To  philosophical 
Hinduism  (mukti),  salvation  is  passing  from  the  ignorance  and  illusion 
of  conscious  existence  through  unconsciousness  into  the  infinite.  To 
popular  Hinduism,  salvation  is  getting  out  of  trouble  into  some  safe 
place  through  merit  somehow  acquired.  To  Christianity,  salvation  is 
present  deliverance  from  sin  and  moral  union  with  God.  begun  here 
and  to  go  on  forever 


Modification 
of  First  Im- 
pressioKB. 


Relation    to 
Sin  and  Sinner. 


Hinduism  as  a  Religion. 

Paper  by  SWAMI  VIVEKANANDA,  of  India. 


HREE  religions  now  stand  in  the  world  which 
have  come  down  to  us  from  time  prehistoric-^ 
Hinduism,  Zoroastrianism  and  Indaism.  These 
all  have  received  tremendous  shocks  and  all 
of  them  prove  by  their  revival  their  internal 
strength,  but  Indaism  failed  to  absorb  Chris- 
tianity and  was  driven  out  of  its  place  of  birth 
by  its  all-conquering  daughter.  Sect  after  sect 
has  arisen  in  India  and  seemed  to  shake  the 
religion  of  the  Vedas  to  its  very  foundations; 
but,  like  the  waters  of  the  seashore  in  a  tre- 
mendous earthquake,  it  has  receded  only  for  a 
while,  only  to  return  in  an  all-absorbing  flood, 
and  when  the  tumult  of  the  rush  was  over  these 
sects  had  been  all  sucked  in,  absorbed  and 
assimilated  in  the  immense  body  of  another 
faith. 

From  the  high  spiritual  flights  of  philosophy,  of  which  the  latest 
discoveries  of  science  seem  like  echoes,  from  the  atheism  of  the  Jains 
to  the  low  ideas  of  idolatry  and  the  multifarious  mythologies,  each 
and  all  have  a  place  in  the  Hindu's  religion. 
Seemingly  Where  then,  the  question  arises,  where  then  the  common  center  to 

SaSfctos  "  which  all  these  widely  diverging  radii  converge?  Where  is  the  common 
basis  upon  which  all  these  seemingly  hopeless  contradictions  rest? 
And  this  is  the  question  which  I  shall  attempt  to  answer. 

The  Hindus  have  received  their  religion  through  the  revelation  of 
the  Vedas.  They  hold  that  the  Vedas  are  without  beginning  and  with- 
out end.  It  may  sound  ludicrous  to  this  audience — how  a  book  can 
be  without  beginning  or  end.  But  by  the  Vedas  no  books  are  meant 
They  mean  the  accumulated  treasury  of  spiritual  laws  discovered  by 
different  persons  in  different  times.  Just  as  the  law  of  gravitation  ex- 
isted  before  its  discovery  and  would  exist  if  all  humanity  forgot  it,  so 
with  the  laws  that  govern  the  spiritual  world;  the  moral,  ethical  and 
spiritual  relations  between  soul  and  soul  and  between  individual  spirits 
and  the  father  of  all  spirits  were  there  before  their  discovery  and 
would  remain  even  if  we  forgot  them. 

366 


c« 

B 

u 
ctf 

Q 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  369 

The  discoverers  of  these  laws  are  called  Rishis  and  we  honor 
them  as  perfected  beings,  and  I  am  glad  to  tell  this  audience  that  some 
of  the  very  best  of  them  were  women.  without  B©. 

Here  it  may  be  said,  that  the  laws  as  laws  may  be  without  end,  fn^,^^"''  "^ 
but  they  must  have  had  a  beginning.  The  Vedas  teach  us  that  crea- 
tion is  without  beginning  or  end.  Science  has  proved  to  us  that  the 
sum  total  of  the  cosmic  energy  is  the  same  throughout  all  time.  Then, 
if  there  was  a  time  when  nothing  existed,  where  was  all  this  manifested 
energy?  Some  say  it  was  in  a  potential  form  in  God.  But  then  God 
is  sometimes  potential  and  sometimes  kinetic,  which  would  make  him 
mutable,  and  everything  mutable  is  a  compound,  and  everything  com- 
pound must  undergo  that  change  which  is  called  destruction.  There- 
fore God  would  die.  Therefore  there  never  was  a  time  when  there  was 
no  creation. 

Here  I  stand,  and  if  I  shut  my  eyes  and  try  to  conceive  my 
existence,  "  I,"  "  I,"'  **  I,"  what  is  the  idea  before  me?  The  idea  of  a 
body.  Am  I,  then,  nothing  but  a  combination  of  matter  and  material 
substances?  The  Vedas  declare,  **  No."  I  am  a  spirit  living  in  a  body. 
I  am  not  the  body.  The  body  will  die,  but  I  will  not  die.  Here  am  I 
in  this  body,  and  when  it  will  fail,  still  I  will  go  on  living.  Also  I  had 
a  past.  The  soul  was  not  created  from  nothing,  for  creation  means  a 
combination,  and  that  means  a  certain  future  dissolution.  If,  then, 
the  soul  was  created,  it  must  die. ,  Therefore,  it  was  not  created.  Some 
are  born  happy,  enjoying  perfect  health,  beautiful  body,  mental  vigor, 
and  with  all  wants  supplied.  Others  are  born  miserable.  Some  are 
without  hands  or  feet,  some  idiots,  and  only  drag  out  a  miserable 
existence.  Why,  if  they  are  all  created,  why  does  a  just  and  merciful 
God  create  one  happy  and  the  other  unhappy?  Why  is  He  so  partial? 
Nor  would  it  mend  matters  in  the  least  to  hold  that  those  who  are  mis- 
erable in  this  life  will  be  perfect  in  a  future  life.  Why  should  a  man 
be  miserable  here  in  the  reign  of  a  just  and  merciful  God? 

In  the  second  place,  it  does  not  give  us  any  cause,  but  simply  a 
cruel  act  of  an  all-powerful  being,  and  therefore  it  is  unscientific. 
There  must  have  been  causes,  then,  to  make  a  man  miserable  or  happy 
before  his  birth,  and  those  were  his  past  actions.  Why  may  not  all 
the  tendencies  of  the  mind  and  body  be  answered  for  by  inherited 
aptitude  from  parents?  Here  are  the  two  parallel  lines  of  existence — 
one  that  of  the  mind,  the  other  that  of  matter. 

If  matter  and  its  transformation  answer  for  all  that  we  have,  there  mK^  *^^ 
is  no  necessity  of  supposing  the  existence  of  a  soul.  But  it  cannot  be 
proved  that  thought  has  been  evolved  out  of  matter.  We  cannot  deny 
that  bodies  inherit  certain  tendencies,  but  those  tendencies  only  mean 
the  physical  configuration  through  which  a  peculiar  mind  alone  can 
act  in  a  peculiar  way.  Those  peculiar  tendencies  in  that  soul  have 
been  caused  by  past  actions.  A  soul  with  a  certain  tendency  will  take 
birth  in  a  body  which  is  the  fittest  instrument  of  the  display  of  that 
tendency,  by  the  laws  of  affinity.  And  this  is  in  perfect  accord  with 
science,  for  science  wants  to  explain  everything  by  habit,  and  habit  is 


870 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Ocean  of 
Memory. 


Thraldom  of 
Matter. 


The 
Soul. 


Haman 


got  through  repetitions.  So  these  repetitions  are  also  necessary  to 
explain  the  natural  habits  of  a  new-born  soul.  They  were  not  got  in 
this  present  life;  therefore,  they  must  have  come  down  from  past  lives. 

But  there  is  another  suggestion,  taking  all  these  for  granted. 
How  is  it  that  I  do  not  remember  anything  of  my  past  life?  This  can 
be  easily  explained.  I  am  now  speaking  English.  It  is  not  my  mother 
tongue;  in  fact,  not  a  word  of  my  mother  tongue  is  present  in  my  con- 
sciousness; but,  let  me  try  to  bring  such  words  up,  they  rush  into  my 
consciousness.  That  shows  that  consciousness  is  the  name  only  of  the 
surface  of  the  mental  ocean,  and  within  its  depths  are  stored  up  all  our 
experiences.  Try  and  struggle  and  they  will  come  up  and  you  will  be 
conscious. 

This  is  the  direct  and  demonstrative  evidence.  Verification  is  the 
perfect  proof  of  a  theory,  and  here  is  the  challenge  thrown  to  the 
world  by  Rishis.  We  have  discovered  precepts  by  which  the  very 
depths  of  the  ocean  of  memory  can  be  stirred  up;  follow  them  and 
you  will  get  a  complete  reminiscence  of  your  past  life. 

So  then  the  Hindu  believes  that  he  is  a  spirit.  Him  the  sword 
cannot  pierce,  him  the  fire  cannot  burn,  him  the  water  cannot  melt, 
him  the  air  cannot  dry.  He  believes  every  soul  is  a  circle  whose  cir- 
cumference is  nowhere,  but  whose  center  is  located  in  a  body,  and 
death  means  the  change  of  this  center  from  body  to  body.  Nor  is  the 
soul  bound  by  the  condition  of  matter.  In  its  very  essence  it  is  free, 
unbound,  holy  and  pure  and  perfect.  But  somehow  or  other  it  has 
got  itself  bound  down  by  matter,  and  thinks  of  itself  as  matter. 

Why  should  the  free,  perfect  and  pure  being  be  under  the  thral- 
dom of  matter?  How  can  the  perfect  be  deluded  into  the  belief  that 
he  is  imperfect?  We  have  been  told  that  the  Hindus  shirk  the  ques- 
tion and  say  that  no  such  question  can  be  there,  and  some  thinkers 
want  to  answer  it  by  the  supposing  of  one  or  more  quasi  perfect  beings, 
and  use  big  scientific  names  to  fill  up  the  gap.  But  naming,  is  not 
explaining.  The  question  remains  the  same.  How  can  the  perfect 
become  the  quasi  perfect;  how  can  the  pure,  the  absolute,  change  even 
a  microscopic  particle  of  its  nature?  The  Hindu  is  sincere.  He  does 
not  want  to  take  shelter  under  sophistry.  He  is  brave  enough  to  face 
the  question  in  a  manly  fashion.  And  his  answer  is,  *'I  do  not  know." 
I  do  not  know  how  the  perfect  being,  the  soul,  came  to  think  of  itself 
as  imperfect,  as  joined  and  conditioned  by  matter.  But  the  fact  is  a 
fact  for  all  that.  It  is  a  fact  in  everybody's  consciousness  that  he 
thinks  of  himself  as  the  body.  We  will  not  attempt  to  explain  why 
I  am  in  this  body. 

Well,  then,  the  human  soul  is  eternal  and  immortal,  perfect  and 
infinite,  and  death  means  only  a  change  of  center  from  one  body  to 
another.  The  present  is  determined  by  our  past  actions,  and  the  future 
will  be  by  the  present.  The  soul  will  go  on  evolving  up  or  reverting 
back  from  birth  to  birth  and  death  to  death — like  a  tiny  boat  in  a  tem- 
pest, raised  one  moment  on  the  foaming  crest  of  a  billow  and  dashed 
down  into  a  yawning  chasm  the  next,  rolling  to  and  fro  at  the  mercy 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  371 

of  good  and  bad  actions — a  powerless,  helpless  wreck  in  an  ever  raging, 
ever  rushing,  uncompromising  current  of  cause  and  effect.  A  little 
moth  placed  under  the  wheel  of  causation  which  rolls  on,  crushing 
everything  in  its  way  and  waits  not  for  the  widow's  tears  or  the 
orphan's  cry. 

The  heart  sinks  at  the  idea,  yet  this  is  the  law  of  nature.  Is  there 
no  hope?  Is  there  no  escape?  The  cry  that  went  up  from  the  bottom 
of  the  heart  of  despair  reached  the  throne  of  mercy,  and  words  of  hope 
and  consolation  came  down  and  inspired  a  Vedic  sage  and  he  stood  up  The  Law  of 
before  the  world  and  in  trumpet  voice  proclaimed  the  glad  tidings  to  Nature, 
the  world,  "Hear,  ye  children  of  immortal  bliss,  even  ye  that  resisted 
in  higher  spheres.  I  have  found  the  ancient  one,  who  is  beyond  all 
darkness,  all  delusion,  and  knowing  Him  alone  you  shall  be  saved  from 
death  again."  *'  Children  of  immortal  bliss,"  what  a  sweet,  what  a 
hopeful  name.  Allow  me  to  call  you,  brethren,  by  that  sweet  name, 
heirs  of  immortal  bliss;  yea,  the  Hindu  refuses  to  call  you  sinners. 

Ye  are  the  children  of  God.  The  sharers  of  immortal  bliss,  holy 
and  perfect  beings.  Ye  divinities  on  earth,  sinners?  It  is  a  sin  to  call 
a  man  so.  It  is  a  standing  libel  on  human  nature.  Come  up,  live  and 
shake  off  the  delusion  that  you  are  sheep — you  are  souls  immortal, 
spirits  free  and  blest  and  eternal;  ye  are  not  matter,  ye  are  not  bodies. 
Matter  is  your  servant,  not  you  the  servant  of  matter. 

Thus  it  is  the  Vedas  proclaim,  not  a  dreadful  combination  of  unfor- 
giving laws,  not  an  endless  prison  of  cause  and  effect,  but  that,  at  the 
head  of  all  these  laws,  in  and  through  every  particle  of  matter  and 
force,  stands  One  ''through  whose  command  the  wind  blows,  the  fire 
burns,  the  clouds  rain,  and  death  stalks  upon  the  earth."  And  what  is 
His  nature? 

He  is  everywhere,  the  pure  and  formless  One,  the  Almighty  and 
the  All-merciful.  "Thou  art  our  Father,  Thou  art  our  Mother,  Thou 
art  our  beloved  Friend,  Thou  art  the  source  of  all  strength.  Thou  art 
He  that  bearest  the  burdens  of  the  universe;  help  me  to  bear  the  little 
burden  of  this  life."  Thus  sang  the  Rishis  of  the  Veda.  And  how  to 
worship  Him?  Through  love.  "He  is  to  be  worshiped  as  the  One 
beloved,  dearer  than  everything  in  this  and  the  next  life." 

This  is  the  doctrine  of  love  preached  in  the  Vedas,  and  let  us  see 
how  it  is  fully  developed  and  preached  by  Krishna,  whom  the  Hindus 
believe  to  have  been  God  incarnate  on  earth. 

He  taught  that  a  man  ought  to  live  in  this  world  like  a  lotus  leaf, 
which  grows  in  water,  but  is  never  moistened  by  water;  so  a  man  ought 
to  live  in  this  world,  his  heart  for  God  and  his  hands  for  work. 

It  is  good  to  love  God  for  hope  of  reward  in  this  or  the  next  world, 
but  it  is  better  to  love  God  for  love's  sake,  and  the  prayer  goes,  "Lord, 
I  do  not  want  wealth,  nor  children,  nor  learning.  If  it  be  Thy  will  I 
will  go  to  a  hundred  hells,  but  grant  me  this,  that  I  may  love  Thee 
without  the  hope  of  reward — unselfishly  love  for  love's  sake."  One  of 
the  disciples  of  Krishna,  the  then  emperor  of  India,  was  driven  from 
his  throne  by  his  enemies  and  had  to  take  shelter  in  a  forest  in  the 


Mercy 


372  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

Himalayas  with  his  queen,  and  there  one  day  the  queen  was  asking  him 
how  it  was  that  he,  the  most  virtuous  of  men,  should  suffer  so  much 
misery,  and  Yuchistera  answered,  ''Behold,  my  queen,  the  Himalayas, 
how  grand  and  beautiful  they  are!  I  love  them.  They  do  not  give 
me  anything,  but  my  nature  is  to  love  the  grand,  the  beautiful;  there- 
fore, I  love  them.  Similarly,  I  love  the  Lord.  He  is  the  source  of  all 
beauty,  of  all  sublimity.  He  is  the  only  object  to  be  loved.  My 
nature  is  to  love  Him,  and  therefore  I  love.  I  do  not  pray  for  any- 
thing. I  do  not  ask  for  anything.  Let  Him  place  me  wherever  He 
likes.     I  must  love  Him  for  love's  sake.     I  cannot  trade  in  love." 

The  Vedas  teach  that  the  soul  is  divine,  only  held  under  bondage 
of  matter,  and  perfection  will  be  reached  when  the  bond  shall  burst, 
and  the  word  they  use  is,  therefore,  Mukto — freedom — freedom  from 
the  bonds  of  imperfection;  freedom  from  death  and  misery. 

And  they  teach  that  this  bondage  can  only  fall  off  through  the 
Purity  the  mercy  of  God,  and  this  mercy  comes  to  the  pure.  So  purity  is  the 
Coiidition  of  condition  of  His  mercy,  How  that  mercy  acts!  He  reveals  Himself 
to  the  pure  heart,  and  the  pure  and  stainless  man  sees  God;  yea,  even 
in  this  life,  and  then,  and  then  only.  All  the  crookedness  of  the  heart 
is  made  straight.  Then  all  doubt  ceases.  Man  is  no  more  the  freak 
of  a  terrible  law  of  causation.  So  this  is  the  very  center,  the  very 
vital  conception  of  Hinduism.  The  Hindu  does  not  want  to  live  upon 
words  and  theories;  if  there  are  existences  beyond  the  ordinary  sen- 
sual existence,  he  wants  to  come  face  to  face  with  them.  If  there  is 
a  soul  in  him  which  is  not  matter,  if  there  is  an  all-merciful  universal 
soul,  he  will  go  to  Him  direct.  He  must  see  Him,  and  that  alone  can 
destroy  all  doubts.  So  the  best  proof  a  Hindu  sage  gives  about  the 
soul,  about  God,  is,  "  I  have  seen  the  soul,  I  have  seen  God." 

And  that  is  the  only  condition  of  perfection.  The  Hindu  religion 
does  not  consist  in  struggles  and  attempts  to  believe  a  certain  doctrine 
or  dogma,  but  in  realizing;  not  in  believing,  but  in  being  and  becoming. 

So  the  whole  struggle  in  their  system  is  a  constant  struggle  to  be- 
come perfect,  to  become  divine,  to  reach  God  and  see  God,  and  in 
this  reaching  God,  seeing  God,  becoming  perfect,  even  as  the  Father  in 
heaven  is  perfect,  consists  the  religion  of  the  Hindus. 

And  what  becomes  of  man  when  he  becomes  perfect?  He  lives  a 
life  of  bliss,  infinite.  He  enjoys  infinite  and  perfect  bliss,  having  ob- 
tained the  only  thing  in  which  man  ought  to  have  pleasure — God — 
and  enjoys  the  bliss  with  God. 

So  far  all  the  Hindus  are  agreed.  This  is  the  common  religion 
of  all  the  sects  of  India,  but  then  the  question  comes — perfection 
is  absolute,  and  the  absolute  cannot  be  two  or  three.  It  cannot  have 
any  qualities.  It  cannot  be  an  individual.  And  so  when  a  soul  be- 
comes perfect  and  absolute,  it  must  become  one  with  the  Brahman, 
and  he  would  only  realize  the  Lord  as  the  perfection,  the  reality  of 
his  own  nature  and  existence — existence  absolute;  knowledge  absolute, 
and  life  absolute.  We  have  often  and  often  read  about  this  being 
called  the  losing  of  individuality  as  in  becoming  a  stock  or  a  stone. 
*'He  jests  at  scars  that  never  felt  a  wound." 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


373 


I  tell  you  it  is  nothing  of  the  kind.  If  it  is  happiness  to  enjoy 
the  consciousness  of  this  small  body,  it  must  be  more  happiness  to  en- 
joy the  consciousness  of  two  bodies,  or  three,  four,  five;  and  the  ulti- 
mate of  happiness  would  be  reached  when  it  would  become  a  univer 
sal  consciousness. 

Therefore,  to  gain  this  infinite,  universal  individuality,  this  miser- 
able little  individuality  must  go.  Then  alone  can  death  cease,  when  I 
am  one  with  life.  Then  alone  can  misery  cease,  when  I  am  with  hap- 
piness itself.  Then  alone  can  all  errors  cease,  when  I  am  one  with 
knowledge  itself.  And  this  is  the  necessary  scientific  conclusion. 
Science  has  proved  to  me  that  physical  individuality  is  a  delusion,  that 
really  my  body  is  one  little,  continuously  changing  body  in  an  un- 
broken ocean  of  matter,  and  the  Adwaitam  is  the  necessary  conclusion 
with  my  other  counterpart,  mind 

Science  is  nothing  but  the  finding  of  unity,  and  as  soon  as  any 
science  can  reacTi  the  perfect  unity  it  will  stop  from  further  progress, 
because  it  will  then  have  reached  the  goal.  Thus,  chemistry  cannot 
progress  further,  when  it  shall  have  discovered  one  element  out  of 
which  all  others  could  be  made.  Physics  will  stop  when  it  shall  be 
able  to  discover  one  energy  of  which  all  others  are  but  manifestations. 
The  science  of  religion  will  become  perfect  when  it  discovers  Him 
who  is  the  one  life  in  a  universe  of  death,  who  is  the  constant  basis  of 
an  ever-changing  world,  who  is  the  only  soul  of  which  all  souls  are 
but  manifestations.  Thus,  through  multiplicity  and  duality  the  ulti- 
mate unity  is  reached,  and  religion  can  go  no  further.  This  is  the  goal 
of  all — again  and  again,  science  after  science,  again  and  again. 

And  all  science  is  bound  to  come  to  this  conclusion  in  the  long 
run  Manifestation  and  not  creation  is  the  word  of  science  of  today, 
and  the  Hindu  is  only  glad  that  what  he  has  cherished  in  his  bosom 
for  ages  is  going  to  be  taught  in  more  forcible  language  and  with  fur- 
ther light  by  the  latest  conclusions  of  science. 

Descend  we  now  from  the  aspirations  of  philosophy  to  the  relig- 
ion of  the  ignorant.  At  the  very  outset,  I  may  tell  you  that  there  is 
no  polytheism  in  India.  In  every  temple,  if  one  stands  by  and  listens, 
he  will  find  the  worshipers  apply  all  the  attributes  of  God,  including 
omnipresence,  to  these  images.  It  is  not  polytheism.  "The  rose 
called  by  any  other  name  would  smell  as  sweet."  Names  are  not  ex- 
planations. 

I  remember,  when  a  boy,  a  Christian  man  was  preaching  to  a  crowd 
in  India.  Among  other  sweet  things,  he  was  asking  the  people,  if  he 
gave  a  blow  to  their  idol  with  his  stick,  what  could  it  do?"  One  of 
his  hearers  sharply  answered:  'Tf  I  abuse  your  God  what  can  He  do?" 
"You  would  be  punished,"  said  the  preacher,  "when  you  die."  "So 
my  idol  will  punish  you  when  you  die,"  said  the  villager. 

The  tree  is  known  by  its  fruits,  and  when  I  have  been  amongst 
them  that  are  called  idolatrous  men,  the  like  of  whose  morality  and 
spirituality  and  love  I  have  never  seen  anywhere,  I  stop  and  ask  my- 
self, "Can  sin  beget  holiness?" 


Indiridnality 
Mast  Go. 


Religion  of 
the  Ignorant. 


374  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

Superstition  is  the  enemy  of  man,  but  bigotry  is  worse.     Why  does 
Superatition  a  Christian   go  to  church?     Why  is  the  cross  holy?     Why  is  the  face 
and  Bigotry.      turned   toward  the  sky  in  prayer?     Why  are  there  so  many  images  in 
the  Catholic  church?     Why  are  there  so  many  images  in  the  minds  of 
Protestants  when  they  pray?     My  brethren,  we  can  no  more  think 
about   anything  without  a  material   image   than  we  can  live  without 
breathing.     And  by  the  law  of  association  the  material  image  calls  the 
mental   idea  up  and  vice  versa.     Omnipresence,  to  almost  the  whole 
world,  means  nothing.     Has  God  superficial   area?     If  not,  when  we 
imaces  and  ^^P^^t  the  word  wc  think  of  the  extended  earth,  that  is  all. 
Form.  As  wc  find  that  somehow  or  other,  by  the  laws  of  our  constitution, 

we  have  got  to  associate  our  ideas  of  infinity  with  the  image  of  a  blue 
sky,  or  a  sea,  some  cover  the  idea  of  holiness  with  an  image  of  a 
church,  or  a  mosque,  or  a  cross.  The  Hindus  have  associated  the  ideas 
of  holiness,  purity,  truth,  omnipresence,  and  all  other  ideas  with  dif- 
ferent images  and  forms.  But  with  this  difference:'  Some  devote 
their  whole  lives  to  their  idol  of  a  church  and  never  rise  higher, 
because  with  them  religion  means  an  intellectual  assent  to  certain 
doctrines  and  doing  good  to  their  fellows.  The  whole  religion  of  the 
Hindu  is  centered  in  realization.  Man  is  to  become  divine,  realizing 
the  divine,  and,  therefore,  idol,  or  temple,  or  church,  or  books,  are  only 
the  supports,  the  helps,  of  his  spiritual  childhood;  but  on  and  on  man 
must  progress. 

He  must  not  stop  anywhere.  *'  External  worship,  material  wor- 
ship," says  the  Vedas,  "is  the  lowest  stage,  struggling  to  rise  high; 
mental  prayer  is  the  next  stage,  but  the  highest  stage  is  when  the  Lord 
has  been  realized."  Mark  the  same  earnest  man  who  was  kneeling 
before  the  idol  tell  you,  **  Him  the  sun  cannot  express,  nor  the  moon 
nor  the  stars,  the  lightning  cannot  express  him,  nor  the  fire;  through 
Him  they  all  shine."  He  does  not  abuse  the  image  or  call  it  sinful. 
He  recognizes  in  it  a  necessary  stage  of  His  life.  "The  child  is  father 
of  the  man."  Would  it  be  right  for  the  old  man  to  say  that  childhood 
is  a  sin  or  youth  a  sin?     Nor  is  it  compulsory  in  Hinduism. 

If  a  man  can  realize  his  divine  nature  with  the  help  of  an  image, 
would  it  be  right  to  call  it  a  sin?  Nor,  even  when  he  has  passed  that 
stage,  should  he  call  it  an  error?  To  the  Hindu,  man  is  not  traveling 
from  error  to  truth,  but  from  truth  to  truth,  from  lower  to  higher  truth. 
To  him  all  the  religions,  from  the  lowest  fetichism  to  the  highest  abso- 
lutism, mean  so  many  attempts  of  the  human  soul  to  grasp  and  realize 
the  infinite,  each  determined  by  the  conditions  of  its  birth  and  associa- 
tion, and  each  of  these  mark  a  stage  of  progress,  and  every  soul  is  a 
young  eagle  soaring  higher  and  higher,  gathering  more  and  more 
strength  till  it  reaches  the  glorious  sun. 

Unity  and  variety  is  the  plan  of  nature,  and  the  Hindu  has  recog- 
nized it.  Every  other  religion  lays  down  certain  fixed  dogmas,  and 
tries  to  force  society  to  adopt  them.  They  lay  down  before  society 
one  coat  which  must  fit  Jack  and  Job  and  Henry,  all  alike.  If  it  does 
not  fit  John  or  Henry  he  must  go  without  a  coat  to  cover  his  body 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


375 


The  Hindus  have  discovered  that  the  absolute  can  only  be  realized  or 
thought  of  or  stated  through  the  relative,  and  the  images,  cross  or  cres- 
cent, are  simply  so  many  centers,  so  many  pegs  to  hang  the  spiritual 
ideas  on.  It  is  not  that  this  help  is  necessary  for  every  one,  but  for 
many,  and  those  that  do  not  need  it  have  no  right  to  say  that  it  is 
wrong 

One  thing  I  must  tell  you.  Idolatry  in  India  does  not  mean  any- 
thing horrible.  It  is  not  the  mother  of  harlots.  On  the  other  hand,  it 
is  the  attempt  of  undeveloped  minds  to  grasp  high  spiritual  truths. 
The  Hindus  have  their  faults;  but  mark  this,  they  are  always  toward 
punishing  their  own  bodies  and  never  toward  cutting  the  throats  of 
their  neighbors.  If  the  Hindu  fanatic  burns  himself  on  the  pyre,  he 
never  lights  the  fire  of  inquisition.  And  even  this  cannot  be  laid  at 
the  door  of  religion  any  more  than  the  burning  of  witches  can  be  laid 
at  the  door  of  Christianity. 

To  the  Hindu,  then,  the  whole  world  of  religion  is  only  a  travel- 
ing, a  coming  up,  of  different  men  and  women,  through  various  condi- 
tions and  circumstances,  to  the  same  goal.  Every  religion  is  only  an 
evolution  out  of  the  material  man,  a  God — and  the  same  God  is  the  in- 
spirer  of  all  of  them  Why,  then,  are  there  so  many  contradictions? 
They  are  only  apparent,  says  the  Hindu.  The  contradictions  come 
from  the  same  truth  adapting  itself  to  the  different  circumstances  of 
different  natures. 

It  is  the  same  light  coming  through  different  colors.  And  these 
little  variations  are  necessary  for  that  adaptation.  But  in  the  heart  of 
everything  the  same  truth  reigns.  The  Lord  has  declared  to  the  Hindu 
in  His  incarnation  as  Krishna,  **  I  am  in  every  region  as  the  thread 
through  a  string  of  pearls.  And  wherever  thou  seest.  extraordinary 
holiness  and  extraordinary  power  raising  and  purifying  humanity, 
know  ye,  that  I  am  there."  And  what  was  the  result?  Through  the 
whole  order  of  Sanskrit  philosophy,  I  challenge  anybody  to  find  any 
such  expression  as  that  the  Hindu  only  would  be  saved,  not  others. 
Says  Vyas,  "  We  find  perfect  men  even  beyond  the  pale  of  our  caste 
and  creed."  How,  then,  can  the  Hindu,  whose  whole  idea  centers  in 
God,  believe  in  the  Buddhism  which  is  agnostic,  or  the  Jainism  which 
is  atheist? 

The  whole  force  of  Hindu  religion  is  directed  to  the  great  central 
truth  in  every  religion,  to  evolve  a  God  out  of  man.  They  have  not 
seen  the  Father,  but  they  have  seen  the  Son.  And  he  that  hath  seen 
the  Son  hath  seen  the  Father. 

This,  brethren,  is  a  short  sketch  of  the  ideas  of  the  Hindus.  The 
Hindu  might  have  failed  to  carry  out  all  his  plans.  But  if  there  is 
ever  to  be  a  universal  religion,  it  must  be  one  which  will  hold  no  loca- 
tion in  place  or  time;  which  will  be  infinite,  like  the  God  it  will  preach; 
whose  Son  shines  upon  the  followers  of  Krishna  or  Christ,  saints  or 
sinners,  alike;  which  will  not  be  the  Brahman  or  Buddhist,  Christian 
or  Mohammedan,  but  the  sum  total  of  all  these,  and  still  have  infinite 
space  for  development;  which  in  its  Catholicity  will  embrace  in  its 


Conttadic- 

tions  only  Ap' 

parent. 


Reqairements 

of  a  UniTereal 

Keligion. 


376  THE    WORLD'S  CONGRESS   OE  RELIGIONS. 

infinite  arms  and  find  a  place  for  every  human  bein^,  from  the  lowest 
groveling  man,  from  the  brute,  to  the  highest  mind  towering  almost 
above  humanity  and  making  society  stand  in  awe  and  doubt  His 
human  nature. 

It  will  be  a  religion  which  will  have  no  place  for  persecution  or 
intolerance  in  its  polity,  which  will  recognize  a  divinity  in  every  man 
or  woman,  and  whose  whole  scope,  whose  whole  force,  will  be  cen- 
tered in  aiding  humanity  to  realize  its  divine  nature. 

Aseka's  council  was  a  council  of  the  Buddhist  faith.  Akbar's, 
though  more  to  the  purpose,  was  only  a  parlor  meeting.  It  was 
reserved  for  America  to  proclaim  to  all  quarters  of  the  globe  that  the 
Lord  is  in  every  religion. 

May  He  who  is  the  Brahma  of  the  Hindus,  the  Ahura  Mazda  of 
the  Zoroastrians,  the  Buddha  of  the  Buddhists,  the  Jehovah  of  the 
Jews,  the  Father  in  heaven  of  the  Christians,  give  strength  to  you  to 
carry  out  your  noble  idea. 

The  star  arose  in  the  east;  it  traveled  steadily  toward  the  west, 
^  Hail,  Coium-  soj^e^imes  dimmed  and  sometimes  effulgent,  till  it  made  a  circuit  of 
the  world,  and  now  it  is  again  rising  on  the  very  horizon  of  the  east, 
the  borders  of  the  Tasifu,  a  thousand  fold  more  effulgent  than  it  ever 
was  before.  Hail,  Columbia,  motherland  of  liberty!  It  has  been  given 
to  thee,  who  never  dipped  hand  in  neighbor's  blood,  who  never  found 
out  that  shortest  way  of  becoming  rich  by  robbing  one's  neighbors — 
it  has  been  given  to  thee  to  march  on  in  the  vanguard  of  civilization 
with  the  flag  of  harmony. 


The  World's  Debt  to  Buddha. 


Paper  by  H.  DHARMAPALA,  of  India. 


F  I  were  asked  under  what  sky  the  human  mind 
has  most  fully  developed  some  of  its  choicest 
gifts,  has  most  deeply  pondered  on  the  greatest 
problems* of  life,  and  has  found  solutions  of 
them  which  well  deserve  the  attention  of  those 
who  have  studied  Plato  and  Kant,  I  should 
point  to  India.  If  I  were  to  ask  myself  from 
what  literature  we  here  in  Europe  may  draw 
that  corrective  which  is  most  wanted  in  order 
to  make  our  inner  life  more  perfect,  more  com- 
prehensive,, more  universal,  and  in  fact  more 
truly  human  a  life,  not  for  this  life  only,  but  for 
a  transfigured  and  eternal  life,  again  I  should 
point  to  India. 
Ancient  India  twenty-five  centuries  ago  was 
!  '  the  scene  of  a  religious  revolution  the  greatest  the 
world  has  ever  seen.  Indian  society  at  that  time  had  two  large  and 
distinguished  religious  foundations — the  Szmanas  and  the  Brahmanas. 
Famous  teachers  arose  and,  with  their  disciples,  went  among  the  peo- 
ple preaching  and  converting  them  to  their  respective  views.  Chief 
of  them  were  Purana  Kassapa,  Makkhali,  Ghosala,  Ajita  Kesahambala, 
Pakudha  Kacckagara,  Sanjaya  Belattiputta  and  Niganta  Nathaputta. 
Amidst  the  galaxy  of  these  bright  luminaries  there  appeared  other 
thinkers  and  philosophers  who,  though  they  abstained  from  a  higher 
claim  of  religious  reformers,  yet  appeared  as  scholars  of  independent 
thought.  Such  were  Bavari,  Pissa  Metteyya,  Mettagua,  Dunnaka, 
Dkotaka,  Upasiva,  Henaka,  Todeyya,  Sela  Parukkha,  Pokkharadsati, 
Maggadessakes,  Maggajivins  These  were  all  noted  for  their  learning 
in  their  sacred  Scriptures,  in  grammar,  history,  philosophy,  etc. 

The  air  was  full  of  a  coming  spiritual  struggle.  Hundreds  of  the 
most  scholarly  young  men  of  noble  families  (Eulaputta)  were  leaving 
their  homes  in  quest  of  truth;  ascetics  were  undergoing  the  severest 
niortifications  to  discover  the  panacea  for  the  evils  of  suffering.  Young 
dialecticians  were  wandering  from  place  to  place  engaged  in  disputa- 
tions, some  advocating  skepticism  as  the  best  weapon  to  fight  against 

377 


Religions 
Revolution. 


378  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

the  realistic  doctrines  of  the  day,  some  a  sort  of  life  which  was  the 
nearest  way  to  getting  rid  of  existence,  some  denying  a  future  life.  It 
was   a   time  deep  and  many  sided  in  intellectual  movements. 

The  sacrificial  priest  was  powerful  then  as  he  is  now.  He  was  the 
mediator  between  God  and  man.  Monotheism  of  the  most  crude  type, 
A^^S!^^*  fetichism  from  anthropomorphic  deism  to  transcendental  dualism  was 
rampant.  So  was  materialism  from  sensual  epicureanism  to  trans- 
cendental nihilism.  In  the  words  of  Dr.  Oldenberg:  "When  the 
dialectic  skepticism  began  to  attach  moral  ideas,  when  a  painful  long- 
ing for  deliverance  from  the  burden  of  being  was  met  by  the  first  signs 
of  moral  decay,  Buddha  appeared." 

"  The  Saviour  of  the  world, 
Prince  Siddhartha  styled  on  earth. 
In  earth  on  heavens  and  hells  imcomparable. 
All  honored,  wisest,  best,  most  pitiful, 
The  teacher  of  Nirvana  ^nd  the  law." 

Oriental  scholars,  who  had  begun  their  researches  in  the  domain 
of  Indian  literature  at  the  beginning  of  this  century,  were  put  to  great 
perplexity  of  thought  at  the  discovery  of  the  existence  of  a  religion 
called  after  Buddha  in  the'  Indian  philosophical  books.  Sir  William 
Jones,  H.  H.  Wilson  and  Mr.  Colbrooke  were  embarrassed  in  being 
unable  to  identify  him.  Dr.  Marshman,  in  1824,  said  that  Buddha  was 
the  Egyptian  Apis,  and  Sir  William  Jones  solved  the  problem  by  say- 
ing that  he  was  no  other  than  the  Scandinavian  Woden.  The  barge 
of  the  early  orientals  was  drifting  into  the  sand  banks  of  Sanskrit 
literature,  when  in  June,  1837,  ^^e  whole  of  the  obscure  history  of 
India  and  Buddhism  was  made  clear  by  the  deciphering  of  the  rock- 
cut  edicts  of  Asoka  the  Great  in  Garnar,  and  Kapur-da-gini  by  that 
lamented  archaeologist,  James  Pramsep,  by  the  translation  of  the  Pali 
Ceylon  history  into  English  by  Turner,  and  by  the  discovery  of  Bud- 
dhist manuscripts  in  the  temples  of  Mepal  Ceylon  and  other  Buddhist 
countries.  In  1844  the  first  rational  scientific  and  comprehensive 
account  of  the  Buddhist  religion  was  published  by  the  eminent 
scholar,  Eugene  Purnouf.  The  key  to  the  archives  of  this  great  relig- 
ion was  also  presented  to  the  thoughtful  people  of  Europe  by  this 
great  scholar. 

With  due  gratitude  I  mention  the  names  of  the  scholars  to  whose 
labors  the  present  increasing  popularity  of  the  Buddha  religion  is  due: 
Spence.  Hardy,  Gogerly,  Turner,  Professor  Childers,  Dr.  Davids,  Dr. 
Oldenberg,  Max  Miiller,  Professor  JansboU  and  others.  Pali  scholar- 
ship began  with  the  labors  of  the  late  Dr.  Childers,  and  the  western 
world  is  indebted  to  Dr.  Davids,  who  is  indefatigable  in  his  labors  in 
bringing  the  rich  stores  of  hidden  wisdom  from  the  minds  of  Pali  lit- 
erature. To  two  agencies  the  present  popularity  of  Buddhism  is  due: 
Sir  Edwin  Arnold's  incomparable  epic,  "The  Light  of  Asia,"  and  the 
theosophical  society. 

"The  irresistible  charm  which  influences  the  thinking  world  to 
study  Buddhism,  is  the  unparalleled  life  of  its  glorified  founder.     His 


THE   WORLD'S  CONGRESS  OF  RELIGIONS 


379 


teaching  has  found  favor  with  every  one  who  has  studied  his  history. 
His  doctrines  are  the  embodiment  of  universal  love.  Not  only  our 
philologists,  but  even  those  who  are  prepossessed  against  his  faith, 
have  ever  found  but  words  of  praise,"  says  H.  G.  Blavatsky.  "Noth- 
ing can  be  higher  and  purer  than  his  social  and  moral  code."  "That 
moral  code,"  says  Max  Muller,  "taken  by  itself  is  one  of  the  most  per- 
fect which  the  world  has  ever  known."  "The  more  I  learn  to  know 
Buddha,"  says  Professor  Jansboll,  "the  more  I  admire  him."  "We 
must,"  says  Professor  Earth,  "set  clearly  before  us  the  admirable  figure 
which  detaches  itself  from  it,  that  finished  model  of  calm  and  sweet 
majesty,  of  infinite  tenderness  for  all  that  breathes,  and  compassion 
for  all  that  suffers,  of  perfect  moral  freedom  and  exemption  from 
every  prejudice.  It  was  to  save  others  that  he  who  was  one  day  to  be 
Gautama  disdained  to  tread  sooner  in  the  way  of  Nirvana,  and  that  he 
chose  to  become  Buddha  at  the  cost  of  countless  numbers  of  supple- 
mentary existences." 

"The  singular  force/'  says  Professor  Bloomfield,  "of  the  great 
teacher's  personality  is  unquestioned.  The  sweetness  of  his  character 
and  the  majesty  of  his  personality  stand  forth  upon  the  background 
of  India's  religious  history  with  a  degree  of  vividness  which  is  strongly 
enhanced  by  the  absence  of  other  religions  of  any  great  importance." 
And  even  Bartholemy  St.  Hilaire,  misjudging  Buddhism  as  he  does, 
says:  "I  do  not  hesitate  to  say  that  there  is  not  among  the  founders 
of  religions  a  figure  either  more  pure  or  more  touching  than  that  of 
Buddha.  He  is  the  perfect  model  of  all  the  virtues  he  preaches;  his 
self-abnegation,  his  charity,  his  unalterable  sweetness  of  disposition 
do  not  fail  him  for  one  instant."  That  poet  of  Buddhism,  the  sweet 
singer  of  the  "Light  of  Asia,"  Sir  Edwin  Arnold,  thus  estimates  the 
place  of  Buddhism  and  Buddha  in  history:  "In  point  of  age  most 
other  creeds  are  youthful  compared  with  this  venerable  religion,  which 
has  fn  it  the  eternity  of  a  universal  hope,  the  immortality  of  a  bound- 
less love,  an  indestructible  element  of  faith  in  the  final  good  and  the 
proudest  assertion  ever  made  of  human  freedom," 

"Infinite  is  the  wisdom  of  the  Buddha.  Boundless  is  the  love  of 
Buddha  to  all  that  live."  So  say  the  Buddhist  scriptures.  Buddha  is 
called  the  Mahamah  Karumika,  which  means  the  all  merciful  Lord 
who  has  compassion  on  all  that  live.  To  the  human  mind  Buddha's 
wisdom  and  mercy  is  incomprehensible.  The  foremost  and  greatest 
of  his  disciples,  the  blessed  Sariputta,  even  he  has  acknowledged  that 
he  could  not  gauge  the  Buddha's  wisdom  and  mercy. 

Already  the  thinking  minds  of  Europe  and  America  have  offered 
their  tribute  of  admiration  to  his  divine  memory.  Professor  Huxley 
says:  "Gautama  got  rid  of  even  that  shade  of  a  shadow  of  permanent 
existence  by  a  metaphysical  tour  de  force  of  great  interest  to  the  stu- 
dent of  philosophy,  seeing  that  it  supplies  the  wanting  half  of  Bishop 
Berkeley's  well-known  idealist  argument.  It  is  a  remarkable  indication 
of  the  subtlety  of  Indian  speculation  that  Gautama  should  have  seen 
deeper  than  the  greatest  of  modern  idealists." 


His  Social  and 
Moral  Code. 


BoundleseLove 


380 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


peatmg 


■oaa   Re- 
g  Itself. 


(Conflicting 
Opinions. 


The  tendency  of  enlightened  thought  of  the  day,  all  the  world 
over,  is  not  toward  theology,  but  philosophy  and  psychology.  The 
bark  of  theological  dualism  is  drifting  into  danger.  The  fundamental 
principles  of  evolution  and  monism  are  being  accepted  by  the  thought- 
ful. The  crude  conceptions  of  anthropomorphic  deism  are  being  rel- 
egated into  the  limbo  of  oblivion  Lip  service  of  prayer  is  giving  place 
to  a  life  of  altruism.  Personal  self-sacrifice  is  gaining  the  place  of  a 
vicarious  sacrifice.  History  is  repeating  itself.  Twenty-five  centuries 
ago  India  witnessed  an  intellectual  and  religious  revolution  which  cul- 
minated in  the  overthrow  of  monotheism  and  priestly  selfishness,  and- 
the  establishment  of  a  synthetic  religion.  This  was  accomplished 
through  Sakya  Muni.  Today  the  Christian  world  is  going  through  the 
same  process. 

It  is  difficult  to  properly  comprehend  the  system  of  Buddha  by  a 
spiritual  study  of  its  doctrines.  And  especially  by  those  who  have 
been  trained  to  think  that  there  is  no  truth  in  other  religions.  When, 
the  scholar  Vachcha,  approaching  Buddha,  demanded  a  complete/ 
elucidation  of  his  doctrines,  he  said:  ''This  doctrine  is  hard  to  see, 
hard  to  understand,  solemn  and  sublime,  not  resting  on  dialectic,  sub- 
tle, and  perceived  only  by  the  wise.  It  is  hard  for  you  to  learn  who 
are  of  different  views,  different  ideas  of  fitness,  different  choice, 
trained  and  taught  in  another  school." 

A  systematic  study  of  Buddha's  doctrine  has  not  yet  been  made 
by  the  western  scholars,  hence  the  conflicting  opinions  expressed  by 
them  at  various  times.  The  notion  once  held  by  the  scholars  that  it 
is  a  system  of  materialism  has  been  exploded.  The  positivists  of 
France  found  it  a  positivism.  Buckner  and  his  school  of  material- 
ists thought  it  was  a  materialistic  system.  Agnostics  found  in  Buddha 
an  agnostic,  and  Dr  Rhys  Davids,  the  eminent  Pali  scholar,  used  to 
call  him  the  "agnostic  philosopher  of  India."  Some  scholars  have 
found  an  expressed  monotheism  therein.  Arthur  Lillie,  another  stu- 
dent of  Buddhism,  thinks  it  a  theistic  system.  Pessimists  identify  it 
with  Schopenhaur's  pessimism.  The  late  Mr.  Buckle  identified  it  with  , 
the  pantheism  of  India.  Some  have  found  in  it  a  monoism,  and  the 
latest  dictum  is  Professor  Huxley's,  that  it  is  an  idealism  supplying 
"the  wanting  half  of  Bishop  Buckley's  well-known  idealist  argument." 
Dr.  Eikl  says  that  '*  Buddhism  is  a  system  of  vast  magnitude,  for  it 
embraces  all  the  various  branches  of  science,  which  our  western 
nations  have  been  long  accustomed  to  divide  for  separate  study.  It 
embodies,  in  one  living  structure,  grand-and  peculiar  views  of  physical 
science,  refined  and  subtle  theories  on  abstract  metaphysics,  an  edifice 
of  fanciful  mysticism,  a  most  elaborate  and  far  reaching  system  of 
practical  morality,  and,  finally,  a  church  organization  as  broad  in  its 
principles  and  as  finely  wrought  in  its  most  intricate  network  as  any  in 
the  world.  All  this  is,  moreover,  confined  in  such  a  manner  that  the 
essence  and  substance  of  the  whole  may  be  compressed  into  a  few 
formulas  and  symbols  plain  and  suggestive  enough  to  be  grasped  by 
the  most  simple-minded  ascetic,  and  yet  so  full  of  philosophic  depths 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  381 

as  to  provide  rich  food  for  years  of  meditation  to  the  metaphysician, 
the  poet,  the  mystic,  and  pleasant  pasturage  for  the  most  fiery  imag- 
ination of  any  poetical  dreamer." 

In  the  religion  of  Buddha  is  found  a  comprehensive  system  of     a  Sublime 
ethics,  and  a  transcendental  metaphysic  embracing  a  sublime  psychol-  Psychology, 
ogy.     To  the  simple  minded  it  offers  a  code  of  morality,  to  the  earnest 
student  a  system  of  pure  thought.     But  the  basic  doctrine  is  the  self- 
purification  of  man. 

Spiritual  progress  is  impossible  for  him  who  does  not  lead  a  life 
of  purity  and  compassion.  The  superstructure  has  to  be  built  on  the 
basis  of  a  pure  life.  So  long  as  one  is  fettered  by  selfishness,  passion, 
prejudice,  fear,  so  long  the  doors  of  his  higher  nature  are  closed  against 
ihe  truth.  The  rays  of  the  sunlight  of  truth  enter  the  mind  of  him 
who  is  fearless  to  examine  truth,  who  is  free  from  prejudice,  who  is  not 
tied  by  the  sensual  passion,  and  who  has  reasoning  faculties  to  think. 
One  has  to  be  an  atheist  in  the  sense  employed  by  Max  Miiller: 

"There  is  an  atheism  which  is  not  death;  there  is  another  which  is 
the  very  life  blood  of  all  true  faith.  It  is  the  power  of  giving  up  what, 
in  our  best,  our  most  honest  movements,  we  know  to  be  no  longer 
true.  It  is  the  readiness  to  replace  the  less  perfect,  however  dear, 
however  sacred  it  may  have  been  to  us,  by  the  more  perfect,  however 
much  it  may  be  detested  as  yet  by  the  world.  It  is  the  true  self-sur- 
render, the  true  self-sacrifice,  the  truest  trust  in  truth,  the  truest  faith." 

Without  that  atheism  no  new  religion,  no  reform,  no  reformation, 
no  resuscitation  would  ever  have  been  possible;  without  that  atheism 
no  new  life  is  possible  for  any  one  of  us.  The  strongest  emphasis  has 
been  put  by  Buddha  on  the  supreme  importance  of  having  an  un- 
prejudiced mind  before  we  start  on  the  road  of  investigation  of  truth. 
The  least  attachment  of  the  mind  to  preconceived  ideas  is  a  positive 
hindrance  to  the  acceptance  of  truth.  Prejudice,  passion,  fear  of  ex-  ideal*  of  Mmi- 
pression  of  one's  convictions  and  ignorance  are  the  four  biases  that  ^^^' 
have  to  be  sacrificed  at  the  threshold.  To  be  born  as  a  human  being 
is  a  glorious  privilege.  Man's  dignity  consists  in  his  capability  to 
reason  and  think  and  to  live  up  to  the  highest  ideal  of  pure  life,  of 
calm  thought,  of  wisdom,  without  extraneous  interventions.  Buddha 
says  that  man  can  enjoy  in  this  life  a  glorious  existence,  a  life  of  indi- 
vidual freedom,  of  fearlessness  and  compassionateness.  This  dignified 
ideal  of  manhood  may  be  attained  by  the  humblest,  and  this  consum- 
mation raises  him  above  wealth  and  royaltyc  **He  that  is  compassion- 
ate and  observes  the  law  is  My  disciple." 

Human  brotherhood  forms  the  fundamental  teaching  of  Buddha 
— universal  love  and  sympathy  with  all  mankind  and  with  animal  life. 
Every  one  is  enjoined  to  love  all  beings  as  a  mother  loves  her  only 
child  and  takes  care  of  it  even  at  the  risk  of  her  life.  The  realization 
of  the  ideal  of  brotherhood  is  obtained  when  the  first  stage  of  holi- 
ness is  realized.  The  idea  of  separation  is  destroyed  and  the  oneness 
of  life  is  recognized.  There  is  no  pessimism  in  the  teachings  of 
Buddha,  for  he  strictly  enjoins  on  his  holy  disciples  not  even  to  sug- 


382  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

gest  to  others  that  life  is  not  worth  living.  On  the  contrary,  the  use> 
fulness  of  life  is  emphasized  for  the  sake  of  doing  good  to  self  and 
humanity. 

From  the  fetich  worshiping  savage  to  the  highest  type  of  hu- 
manity man  naturally  yearns  for  something  higher.  And  it  is  for  this 
reason  that  Buddha  inculcated  the  necessity  for  self-reliance  and  inde- 
pendent thought.  To  guide  humanity  in  the  right  path,  a  Tathagata 
(Messiah)  appears  from  time  to  time. 

In  the  sense  of  a  supreme  Creator,  Buddha  says  that  there  is  no 
such  being,  accepting  the  doctrine  of  evolution  as  the  only  true  one, 
Evoiutionf^^"  with  corollary,  the  law  of  cause  and  effect.  He  condemns  the  idea  of 
a  Creator,  but  the  supreme  God  of  the  Brahmans  and  minor  gods  are 
accepted.  But  they  are  subject  to  the  law  of  cause  and  effect.  This 
supreme  God  is  all  love,  all  merciful,  all  gentle,  and  looks"  upon  all 
beings  with  equanimity.  Buddha  teaches  men  to  practice  these  four 
supreme  virtues.  But  there  is  no  difference  between  the  perfect  man 
and  this  supreme  God  of  the  present  world. 

The  teachings  of  the  Buddha  on  evolution  are  clear  and  expansive. 
We  are  asked  to  look  upon  the  cosmos  **  as  a  continuous  process  un- 
folding itself  in  regular  order  in  obedience  to  natural  laws.  We  see  in 
it  all  not  a  yawning  chaos  restrained  by  the  constant  interference  from 
without  of  a  wise  and  beneficent  external  power,  but  a  vast  aggregate  of 
original  elements  perpetually  working  out  their  own  fresh  redistribu- 
tion m  accordance  with  their  own  inherent  energies.  He  regards  the 
cosmos  as  an  almost  infinite  collection  of  material,  animated  by  an 
almost  infinite  sum  total  of  energy,"  which  is  called  Akasa.  I  have 
used  the  above  definition  of  evolution,  as  given  by  Grant  Allen  in  his 
"  Life  of  Darwin,"  as  it  beautifully  expresses  the  generalized  idea  of 
Buddhism.  We  do  not  postulate  that  man's  evolution  began  from  the 
protoplasmic  stage,  but  we  are  asked  not  to  speculate  on  the  origin  of 
life,  on  the  origin  of  the  law  of  cause  and  effect,  etc.  So  far  as  this 
great  law  is  concerned  we  say  that  it  controls  the  phenomena  of  human 
life  as  well  as  those  of  external  nature,  the  whole  knowable  universe 
forms  one  undivided  whole. 

Buddha  promulgated  his  system  of  philosophy  after  having  studied 
all  religions.  And  in  the  Brahma-jola  sutta  sixty-two  creeds  are  dis- 
cussed.    In  the  Kalama,  the  sutta,  Buddha  says: 

"Do  not  believe  in  what  ye  have  heard.  Do  not  believe  in  tradi- 
tions, because  they  have  been  handed  down  for  many  generations.  Do 
not  believe  in  anything  because  it  is  renowned  and  spoken  of  by  many. 
Do  not  believe  merely  because  the  written  statement  of  some  old  sage 
is  produced.  Do  not  believe  m  conjectures.  Do  not  believe  in  that 
as  truth  to  which  you  have  become  attached  by  habit.  Do  not  believe 
merely  on  the  authority  of  your  teachers  and  elders.  Often  observa- 
tion and  analysis,  when  the  result  agrees  with  reason,  is  conducive  to 
the  good  and  gain  of  one  and  all.     Accept  and  live  up  to  it." 

To  the  ordinary  householder,  whose  highest  happiness  consists  m 
};)eing  wealthy  here  and  in  heaven  hereafter,  Buddha  inculcated  a  sini' 


3uddhist  Priest,  Siam. 


384  THE   WQRLUS  CONGRESS  OF  RELIGIONS, 

pie  eode  of  morality.  The  student  of  Buddha's  religion  from  destroy- 
ing life,  lays  aside  the  club  and  weapon.  He  is  modest  and  full  of 
pity.  He  is  compassionate  to  all  creatures  that  have  life.  He  abstains 
from  theft,  and  he  passes  his  life  in  honesty  and  purity  of  heart.  He 
lives  a  life  of  chastity  and  purity.  He  abstains  from  falsehood  and 
injures  not  his  fellowman  by  deceit.  Putting  away  slander  he  abstains 
from  calumny.  He  is  a  peacemaker,  a  speaker  of  words  that  make  for 
peace.  Whatever  word  is  humane,  pleasant  to  the  ear,  lovely,  reaching 
to  the  heart,  such  are  the  words  he  speaks.  He  abstains  from  harsh 
language.  He  abstains  from  foolish  talk,  he  abstains  from  intoxicants 
and  stupifying  drugs. 

The  advance  student  of  the  religion  of  Buddha,  when  he  has  faith 
in  him,  thinks  "  full  of  hindrances  in  household  life  is  a  path  defiled 
by  passion.  Pure  as  the  air  is  the  life  of  him  who  has  renounced  all 
Uprightness  worldly  things  How  difficult  it  is  for  the  man  who  dwells  at  home 
his  Object.  ^q  ijyg  \\^q  higher  life  in  all  its  fullness,  in  all  its  purity,  in  all  its 
freedom.  Let  me  then  cut  off  my  hair  and  beard,  let  me  clothe 
myself  in  orange-colored  robes,  let  me  go  forth  from  a  household  life 
into  the  homeless  state."  Then  before  long,  forsaking  his  portion  of 
wealth,  forsaking  his  circle  of  relatives,  he  cuts  off  his  hair  and  beard, 
he  clothes  himself  in  the  orange-colored  robes  and  he  goes  into  the 
homeless  state,  and  then  he  passes  a  life  of  self-restraint,  according  to 
the  rules  of  the  order  of  the  blessed  one.  Uprightness  is  his  object 
and  he  sees  danger  in  the  least  of  those  things  he  should  avoid.  He 
encompasses  himself  with  holiness,  in  word  and  deed.  He  sustains 
his  life  by  means  that  are  quite  pure.  Good  is  his  conduct,  guarded 
the  door  of  his  senses,  mindful  and  self-possessed,  he  is  altogether 
happy. 

The  student  of  pure  religion  abstains  from  earning  a  livelihood 
by  the  practice  of  low  and  lying  arts,  viz.,  all  divination,  interpreta- 
tion of  dreams,  palmistry,  astrology,  crystal  prophesying,  charms  of 
all  sorts.     Buddha  also  says: 

**Just  as  a  mighty  trumpeter  makes  himself  heard  in  all  the  four 
directions  without  difficulty,  even  so  of  all  things  that  have  life,  there 
is  not  one  that  the  student  passes  by  or  leaves  aside,  but  regards  them 
all  with  mind  set  free  and  deep-felt  pity,  sympathy  and  equanimity 
He  lets  his  mind  pervade  the  whole  world  with  thoughts  of  love." 

To  realize  the  unseen  is  the  goal  of  the  student  of  Buddha's  teach 
ings,  and  such  a  one  has  to  lead  an  absolutely  pure  life.     Buddha 
says : 

'  'Let  him  fulfill  all  righteousness,  let  him  be  devoted  to  that  quietude 
of  heart  which  springs  from  within,  let  him  not  drive  back  the  ecstasy 
of  contemplation,  let  him  look  through  things,  let  him  be  much  alone. 
Fulfill  all  righteousness  for  the  sake  of  the  living,  and  for  the  sake  of 
the  blessed  ones  that  are  dead  and  gone." 

Thought  transference,  thought  reading,  clairvoyance,  projection 
the  sub-conscious  sel^and  all  the  higher  branches  of  psychical  science 
that  just  now  engage  the  thoughtful  attention  of  psychical  researchers 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  385 

are  within  the  reach  of  him  who  fulfills  all  righteousness,  who  is  de- 
voted to  solitude  and  to  contemplation. 

Charity,  observance  of  moral  rules,  purifying  the  mind,  making 
others  participate  in  the  good  work  that  one  is  doing,  co-operating 
with  others  in  doing  good,  nursing  the  sick,  giving  gifts  to  the  deserving 
ones,  hearing  all  that  is  good  and  beautiful,  making  others  learn  the 
rules  of  morality,  accepting  the  laws  of  cause  and  effect  are  the  com- 
mon appanage  of  all  good  men. 

Prohibited  employments  include  slave  dealing,  sale  of  weapons  of 
warfare,  sale  of  poisons,  sale  of  intoxicants,  sale  of  flesh—  all  deemed 
the  lowest  of  professions. 

The  five  kinds  of  wealth  are:  Faith,  pure  life,  receptivity  of  the 
mind  to  all  that  is  good  and  beautiful,  liberality  and  wisdom.  Those 
who  possess  these  five  kinds  of  wealth  in  their  past  incarnations  are 
influenced  by  the  teachings  of  Buddha. 

Besides  these,  Buddha  says  in  his  universal  precepts:  ''He  who  is 
faithful,  and  leads  the  life  of  a  householder,  and  possesses  the  follow-  ^^^c/pte^^^^ 
ing  four  (Dhammas)  virtues,  truth,  justice,  firmness  and  liberality — 
such  a  one  does  not  grieve  when  passing  away.  Pray  ask  other  teachers 
and  philosophers  far  and  wide,  whether  there  is  found  anything  greater 
than  ,truth,  self-restraint,  liberality  and  forbearance." 

The  pupil  should  minister  to  his  teacher;  he  should  rise  up  in  his 
presence,  wait  upon  him,  listen  to  all  that  he  says  with  respectful 
attention,  perform  the  duties  necessary  for  his  personal  comfort,  and 
carefully  attend  to  his  instruction.  The  teacher  should  show  affection 
for  his  pupil.  He  trains  him  in  virtue  and  good  manners,  carefully 
instructs  him,  imparts  to  him  a  knowledge  of  the  sciences  and  wisdom 
of  the  ancients,  speaks  well  of  him  to  relatives  and  guards  him  from 
danger. 

The  honorable  man  ministers  to  his  friends  and  relatives  by  pre- 
senting gifts,  by  courteous  language,  by  promoting  as  his  equals  and 
by  sharing  with  them  his  prosperity.  They  should  watch  over  him 
Ti'hen  he  has  negligently  exposed  himself,  guard  his  property  when  he 
is  careless,  assist  him  in  difficulties,  stand  by  him  and  help  to  provide 
f  >r  his  family. 

The  master  should  minister  to  the  wants  of  his  servants,  as  depend- 
ents; he  assigns  them  labor  suitable  to  their  strength,  provides  for 
their  comfortable  support;  he  attends  them  in  sickness,  causes  them 
to  partake  of  any  extraordinary  delicacy  he  may  obtain  and  makes 
them  occasional  presents.  The  servants  should  manifest  their  attach- 
ment to  the  master;  they  rise  before  him  in  the  morning  and  retire 
later  to  rest;  they  do  not  purloin  his  property,  do  their  work  cheer- 
fully and  actively  and  are  respectful  in  their  behavior  toward  him. 

The  religious  teachers  should  manifest  their  kind  feelings  toward 
lawyers.  They  should  dissuade  them  from  vice,  excite  them  to  virtu- 
ous acts — being  desirous  of  promoting  the  welfare  of  all.  They  should 
instruct  them  in  the  things  they  had  not  previously  learned,  confirm 

them  in  the  truths  and  point  out  to  them  the  way  to  heaven.    The 

2$  ^    -s.- 


386 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


A  Tathagata 
8orn  into  the 
World. 


A  Warning. 


lawyers  should  minister  to  the  teachers  by  respectful  attention  mani- 
fested in  their  words,  actions  and  thoughts,  and  by  supplying  them 
their  temporal  wants  and  by  allowing  them  constant  access  to  them. 

The  wise,  virtuous,  prudent,  intelligent,  teachable,  docile  man  will 
become  eminent.  The  persevering,  diligent  man,  unshaken  in  adver- 
sity and  of  inflexible  determination  will  become  eminent.  The  well- 
informed,  friendly-disposed,  prudent-speaking,  generous-minded,  self- 
controlled,  self-possessed  man  will  become  eminent. 

In  this  world  generosity,  mildness  of  speech,  public  spirit  and 
courteous  behavior  are  worthy  of  respect  under  all  circumstances  and 
will  be  valuable  in  all  places.  If  these  be  not  possessed  the  mother 
will  receive  neither  honor  nor  support  from  the  son,  neither  will  the 
father  receive  respect  nor  honor.     Buddha  also  says: 

"  Know  that  from  time  to  time  a  Tathagata  is  born  into  the  world, 
fully  enlightened,  blessed  and  worthy,  abounding  in  wisdom  and  good- 
ness, happy  with  knowledge  of  the  world,  unsurpassed  as  a  guide  to 
erring  mortal,  a  teacher  of  gods  and  men,  a  blessed  Buddha.  He,  by 
himself,  thoroughly  understands  and  sees,  as  it  were  face  to  face,  this 
universe,  the  world  below  with  all. its  spirits  and  the  worlds  above,  and 
all  creatures,  all  religious  teachers,  gods  and  men,  and  he  then  makes 
his  knowledge  known  to  others.  The  "truth  doth  he  proclaim,  both  in 
its  letter  and  its  spirit,  lovely  in  its  origin,  lovely  in  its  progress,  lovely 
in  its  consummation;  the  higher  life  doth  he  proclaim  in  all  its  purity 
and  in  all  its  perfectness. 

First.  He  is  absolutely  free  from  all  passions,  commits  no  evil 
even  in  secrecy  and  is  the  embodiment  of  perfection.  He  is  above 
doing  anything  wrong. 

Second.  Self-introspection — by  this  has  he  reached  the  state  of 
supreme  enlightenment. 

Third.  By  means  of  his  divine  eye  he  looks  back  to  the  remotest 
past  and  future.  Knows  the  way  of  emancipation,  and  is  accomplished 
in  the  three  great  branches  of  divine  knowledge,  and  has  gained  per- 
fect wisdom.  He  is  in  possession  of  all  psychic  powers,  always  will- 
ing to  listen,  full  of  energy,  wisdom  and  dhyana. 

Fourth.  He  has  realized  eternal  peace  and  walks  in  the  perfect 
path  of  virtue. 

Fifth.     He  knows  three  states  of  existence. 

Sixth.     He  is  incomparable  in  purity  and  holiness. 

Seventh.     He  is  teacher  of  gods  and  men. 

Eighth.  He  exhorts  gods  and  men  at  the  proper  time,  according 
to  their  individual  temperaments. 

Ninth.  He  is  the  supremely  enlightened  teacher  and  the  perfect 
embodiment  of  all  the  virtues  he  teaches.  The  two  characteristics  of 
Buddha  are  wisdom  and  compassion." 

Buddha  also  gave  a  warning  to  his  followers  when  he  said: 

"He  who  is  not  generous,  who  is  fond  of  sensuality,  who  is  disturbed 
at  heart,  who  is  of  uneven  mind,  who  is  not  reflective,  who  is  not  of 
calm  mind,  who  is  discontented  at  heart,  who  has  no  control  over  his 
senses — such  a  disciple  is  far  from  me,  though  he  is  in  body  near  me." 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


387 


The  attainment  of  salvation  is  by  the  perception  of  self  through 
charity,  purity,  self-sacrifice,  self-knowledge,  dauntless  energy,  pa- 
tience, truth,  resolution,  love  and  equanimity.  The  last  words  of 
Buddha  w^ere  these: 

'*  Be  ye  lamps  unto  yourselves;  be  ye  a  refuge  to  yourselves;  betake 
yourself  to  an  eternal  voyage;  hold  fast  to  the  truth  as  a  lamp;  hold 
fast  as  a  refuge  to  the  truth;  look  not  for  refuge  to  any  one  besides 
yourselves.  Learn  ye,  then,  that  knowledge  which  I  have  attained 
and  have  declared  unto  you  and  walk  ye  in  it,  practice  and  increase  in 
order  that  the  path  of  holiness  may  last  and  long  endure  for  the  bless- 
ing of  many  people,  to  the  relief  of  the  world,  to  the  welfare,  the 
blessing,  the  joy  of  gods  and  men." 


Attain  me  nb 
of  Salvation. 


Xhe  Law  of  Qause  and  ]§ffect,  as  Tfaught 
by  3^ddha. 


Paper  by  SHAKU  SOYEN,  of  Japan. 


Natcure  of 
Cause. 


F  we  open  our  eyes  and  look  at  the  universe 
we  observe  the  sun  and  moon  and  the  stars  on 
the  sky;  mountains,  rivers,  plants,  animals, 
fishes  and  birds  on  the  earth.  Cold  and  warmth 
come  alternately;  shine  and  rain  change  from 
time  to  time  without  ever  reaching  an  end. 
Again  let  us  close  our  eyes  and  camly  reflect 
upon  ourselves.  From  morning  to  evening  we 
are  agitated  by  the  feelings  of  pleasure  and 
pain,  love  and  hate;  sometimes  full  of  ambition 
and  desire,  sometimes  called  to  the  utmost  ex- 
citement of  reason  and  will.  Thus  the  action 
of  mind  is  like  an  endless  issue  of  a  spring  of 
water.  As  the  phenomena  of  the  external 
world  are  various  and  marvelous,  so  is  the  internal 
attitude  of  human  mind.  Shall  we  ask  for  the 
explanation,  of  these  marvelous  phenomena?  Why  is  the  universe  in 
a  constant  flux?  Why  do  things  change?  Why  is  the  mind  subjected 
to  a  constant  agitation?  For  these  Buddhism  offers  only  one  explana- 
tion, namely,  the  law  of  cause  and  effect. 

Now  let  us  proceed  to  understand  the  nature  of  this  law,  as  taught 
by  Buddha  himself: 

First.     The  complex  nature  of  cause. 
Second.     An  endless  progression  of  the  causal  law. 
Third.     The  causal  law  in  terms  of  the  three  worlds. 
Fourth.     Self-formation  of  cause  and  effect. 
Fifth.     Cause  and  effect  as  the  law  of  nature. 

First.  The  complex  nature  of  cause.  A  certain  phenomenon  cannot 
arise  from  a  single  cause, but  it  must  have  several  conditions;  in  other 
words,  no  effect  can  arise  unless  several  causes  combine  together. 
Take  for  example  a  case  of  fire.  You  may  say  its  cause  is  oil  or  fuel; 
but  neither  oil  nor  fuel  alone  can  give  rise  to  a  flame.    Atmosphere, 

388 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


389 


space  and  several  other  conditions,  physical  or  mechanical,  are  neces- 
sary for  the  rise  of  a  flame.  All  these  necessary  conditions  combined 
together  can  be  called  the  cause  of  a  flame.  This  is  only  an  example 
for  the  explanation  of  the  complex  nature  of  cause,  but  the  rest  may 
be  inferred. 

Second.  An  endless  progression  of  the  causal  law.  A  cause  must 
be  preceded  by  another  cause,  and  an  effect  must  be  followed  by  an- 
other effect.  Thus,  if  we  investigate  the  cause  of  a  cause,  the  past  of 
a  past,  by  tracing  back  even  to  an  eternity,  we  shall  never  reach  the 
first  cause.  The  assertion  that  there  is  the  first  cause  is  contrary  to  the 
fundamental  principle  of  nature,  since  a  certain  cause  must  have  an 
origin  in  some  preceding  cause  or  causes,  and  there  is  no  cause  which 
is  not  an  effect.  From  the  assumption  that  a  cause  is  an  effect  of  a 
preceding  cause,  which  is  also  preceded  by  another,  thus,  ad  infinitum, 
we  infer  that  there  is  no  beginning  in  the  universe.  As  there  is  no 
effect  which  is  not  a  cause,  so  there  is  no  cause  which  is  not  an  effect. 
Buddhism  considers  the  universe  has  no  beginning,  no  end.  Since,  even 
if  we  trace  back  to  an  eternity,  absolute  cause  cannot  be  found,  so  we 
come  to  the  conclusion  that  there  is  no  end  in  the  universe.  Like  as 
the  waters  of  rivers  evaporate  and  form  clouds,  and  the  latter  changes 
its  form  into  rain,  thus  returning  once  more  into  the  original  form  of 
waters,  the  causal  law  is  in  a  logical  circle  changing  from  cause  to 
effect,  effect  to  cause. 

Third.  The  causal  law  in  terms  of  three  worlds,  namely,  past, 
present  and  future.  All  the  religions  apply  more  or  less  the  causal  law 
in  the  sphere  of  human  conduct,  and  remark  that  the  pleasure  and 
happiness  of  one's  future  life  depend  upon  the  purity  of  his  present  life. 
But  what  is  peculiar  to  Buddhism  is,  it  applies  the  law  not  only  to  the 
relation  of  present  and  future  life,  but  also  past  and  present.  As  the 
facial  expressions  of  each  individual  are  different  from  those  of  others, 
men  are  graded  by  the  different  degrees  of  wisdom,  talent,  wealth  and 
birth.  It  is  not  education  nor  experience  alone  that  can  make  a  man 
wise^  intelligent  and  wealthy,  but  it  depends  upon  one's  past  life.  What 
are  the  causes  or  conditions  which  produce  such  a  difference?  To 
explain  it  in  a  few  words,  I  say,  it  owes  its  origin  to  the  different  qual- 
ity of  actions  which  we  have  done  in  our  past  life,  namely,  we  are  here 
enjoying  or  suffering  the  effect  of  what  we  have  done  in  our  past  life. 
If  you  closely  observe  the  conduct  of  your  fellow  beings,  you  will  notice 
that  each  individual  acts  different  from  the  others.  From  this  we  can 
infer  that  in  future  life  each  one  will  also  enjoy  or  suffer  the  result  of  his 
own  actions  done  in  this  existence.  As  the  pleasure  and  pain  of  one's 
present  actions,  so  the  happiness  or  misery  of  our  future  world  will  be 
the  result  of  our  present  action. 

Fourth.     Self-formation  of  cause  and  effect.     We  enjoy  happiness 
and  suffer  misery,  our  own  actions  being  causes;  in  other  words,  there 
is  no  other  cause  than  our  own  actions  which  make  us  happy  or  un- 
happy.    Now  let  us  observe  the  different  attitudes  of  human  life;  one  tion  of 
is  happy  and  others  feel  unhappy.     Indeed,  even  among  the  members 


Progression 
of  the  Casaal 
Law. 


Past,  Present 
and  Fatore. 


Self. 


andjK^ect. 


forma- 
Caaae 


390 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Law 
Nature. 


of 


First  Discov- 
erer of  the  Law. 


of  the  same  family,  we  often  notice  a  great  diversity  in  wealth  and  fort- 
une. Thus  various  attitudes  of  human  life  can  be  explained  by  the 
self-formation  of  cause  and  effect.  There  is  no  one  in  the  universe  but 
one's  self  who  rewards  or  punishes  him.  The  diversity  in  future  stages 
will  be  explained  by  the  same  doctrine.  This  is  termed  in  Buddhism 
the  "self-deed  and  self-gain,"  or  "self-make  and  self-receive."  Heaven 
and  hell  are  self-made.  God  did  not  provide  you  with  a  hell,  but  you 
yourself.  The  glorious  happiness  of  future  life  will  be  the  effect  of 
present  virtuous  actions. 

Fifth.  Cause  and  effect  as  the  law  of  nature.  According  to  the 
different  sects  of  Buddhism,  more  or  less,  different  views  are  entertained 
in  regard  to  the  law  of  causality,  but  so  far  they  agree  in  regarding  it 
as  the  law  of  nature,  independent  of  the  will  of  Buddha,  and  much  less 
of  the  will  of  human  beings.  The  law  exists  for  an  eternity,  without 
beginning,  without  end.  Things  grow  and  decay,  and  this  is  caused, 
not  by  an  external  power,  but  by  an  internal  force  which  is  in  things 
themselves  as  an  innate  attribute.  This  internal  lawacts  inaccx^rdance 
with  the  law  of  cause  and  effect,  and  thus  appear  immense  phenomena 
of  the  universe.  Just  as  the  clock  moves  by  itself  without  any  inter- 
vention of  any  external  force,  so  is  the  progress  of  the  universe. 

We  are  born  in  the  world  of  variety;  some  are  poor  and  unfortu- 
nate, others  are  wealthy  and  happy.  The  state  of  variety  will  be 
repeated  again  and  again  in  our  future  lives.  But  to  whom  shsU  we 
complain  of  our  misery?  To  none  but  ourselves.  We  reward  our- 
selves; so  shall  we  do  in  our  future  life.  If  you  ask  me  who  deter- 
mined the  length  of  our  life,  I  say,  the  law  of  causality.  Who  made 
him  happy  and  made  me  miserable?  The  law  of  causality.  Bodily 
health,  material  wealth,  wonderful  genius,  unnatural  suffering  are  the 
infallible  expressions  of  the  law  of  causality  which  governs  every 
particle  of  the  universe,  every  portion  of  human  conduct.  Would  you 
ask  me  about  the  Buddhist  morality?  I  reply,  in  Buddhism  the 
source  of  moral  authority  is  the  causal  law.  Be  kind,  be  just,  be 
humane,  be  honest,  if  you  desire  to  crown  your  future.  Dishonesty, 
cruelty,  inhumanity,  will  condemn  you  to  a  miserable  fall. 

As  I  have  already  explained  to  you,  our  sacred  Buddha  is  not  the 
creator  of  this  law  of  nature,  but  he  is  the  first  discoverer  of  the  law 
who  led  thus  his  followers  to  the  height  of  moral  perfection.  Who 
shall  utter  a  word  against  him?  Who  discovered  the  first  truth  of  the 
universe?  Who  has  saved  and  will  save  by  his  noble  teachings  the 
millions  and  millions  of  the  falling  human  beings?  Indeed,  too  much 
approbation  could  not  be  uttered  to  honor  his  sacred  name. 


Xhe  [Religion  of  the  World. 

Paper  by  ZENSHORI  NOGUCHI,  Interpreter  for  the  Japanese  Buddhist  Priests. 


Drinprs  hie 
B.idrlhist 

Faith. 


TAKE  much  pleasure  in   addressing  you,   my 

brothers,  on  the  occasion  of  the  first  world's 

religious  congress,  by  your  kind  indulgence, 

with  what  comes  to  my  mind  today  without 

any  preliminary  preparation,  for   I  have  been 

.^^/£jLj|M'\^  mgr       entirely  occupied  in  interpreting  for  the  four 

f%^^^l^t     iD         Hijiris  who  came  with  me  to  attend  this  con- 

(  ^S^m,--:-    Hf(        gress. 

As  you  remembered  Columbus  for  his  dis- 
covery, and  as  you  brought  to  completion  the 
wonderful  enterprise  of  the  world's  fair,  I  also 
have  to  remember  one  whose  knocks  at  the 
long-closed  door  of  my  country  awakened  us 
from  our  long  and  undisturbed  slumber  and 
us  to  open  our  eyes  to  the  condition  of  other 
\  '  civilized  countries,  including  that  in  which  I  now 
am  wondering  at  its  greatness  and  beauty,  especially  as  it  is  epito- 
mized in  the  World's  Fair.  I  refer  to  the  famous  Commodore  Perry.  I 
must  do  for  him  what  Americans  have  done  and  do  for  Columbus. 
With  him  I  have  one,  too,  to  remember,  whose  statue  you  have  doubt- 
less seen  at  the  world's  fair.  His  name  was  Naosuke  jl,  the  Lord  or 
Hikone  and  the  great  Chancellor  of  Bakufu.  He  was  unfortunately 
assassinated  by  the  hands  of  the  conservative  party,  which  procla^'r.it  ^ 
him  a  traitor  because  he  opened  the  door  to  the  stranger  'v^thoat 
waiting  for  the  permission  of  his  master  the  emperor. 

Since  we  opened  the  door  about  thirty-six  yeais  have  passed,  dur- 
ing which  time  wonderful  changes  and  progress  have  taken  place  in 
my  country,  so  that  now,  in  the  midst  of  the  White  City  and  the  World's 
Fair,  I  do  not  find  myself  wondering  so  much  as  a  barbarian  would  do. 
Who  made  my  country  so  civilized?  He  was  the  knocker,  as  I  railed 
him,  Commodore  Perry.  So  my  people  owe  a  great  deal  to  him  and 
to  the  America  who  gave  him  to  us. 

I  must  therefore  make  some  return  to  him  for  his  kindness,  as  ycu 
are  doing  in  the  World's  Fair  to  Columbus  for  his  discovery  Shall  I 
offer  to  you,  who  represent  him,  Japanese  teapots  and  teacups?     No. 

892 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  398 

Then  what  is  to  be  done?  These  things  that  we  have  just  laid  aside 
as  inadequate  are  only  materials,  which  fire  and  water  can  destroy. 
In  their  stead  I  bring  something  that  the  elements  cannot  destroy,  and 
it  is  the  best  of  all  my  possessions. 

What  is  that?  Buddhism!  As  you  see,  I  am  simply  a  layman, 
and  do  not  belong  to  any  sect  of  Buddhism  at  all.  So  I  present  to 
you  four  Buddhist  sorios,  who  will  give  their  addresses  before  you 
and  place  in  your  hands  many  thousand  copies  of  English  translations 
of  Buddhist  works,  such  as  "Outlines  of  the  Mahayana,  as  Taught  by 
Buddha;"  ''A  Brief  Account  of  the  Shin-shu ;"  "A  Shin-shu  Catechism," 
and  "The  Sutra  of  Forty-two  Sections  and  Two  Other  Short  Sutras," 
etc.  Besides  these  400  volumes  of  the  complete  Buddha  Shaka's 
"Sutra"  are  imported  for  the  first  time  to  this  country  as  a  present  to 
the  chairman  of  this  congress  by  the  four  Buddhist  sorios.  These 
three  Chinese  translations,  which,  of  course,  Japanese  can  read,  are 
made  from  the  original  Sanskrit  by  many  Chinese  sorios  in  ancient 
times.  1  hope  they  will  be  translated  into  English,  which  can  be 
understood  by  almost  all  the  people  of  the  world. 

I  regret  to  say  that  there  is  probably  no  Mahayana  doctrine, 
which  is  the  highest  order  of  Buddhist  teaching,  translated  into  En- 
glish. If  you  wish  to  know  what  the  Mahayana  doctrine  is,  you  must 
learn  to  read  Chinese  or  Japanese,  as  you  are  doing  in  the  Chatauqua 
system  of  education,  otherwise  Chinese  or  Japanese  must  learn  English  Mahayana 
enough  to  translate  them  for  English  reading  people.  Whichever  ^o*'*^^®- 
way  it  be,  we  religionists  must  do  this,  for  the  sake  of  the  world.  I 
have  devoted  some  years  and  am  now  devoting  more  years  to  learning 
English,  for  the  purpose  of  doing  this  in  my  private  capacity.  But  the 
work  is  too  hard  for  me.  For  example,  I  have  translated  Rev.  Pro- 
fessor Tokunaga's  work,  without  any  help  from  foreigners,  on  account 
of  the  want  of  time.  I  am  very  sorry  that  I  have  not  enough  copies  of 
that  book  to  distribute  them  to  you  all,  for  1  almost  used  them  up  in 
presents  on  my  way  to  this  city.  Permit  me  to  distribute  the  ten  last 
copies  that  still  remain  in  my  trunk  to  those  who  happened  to  take 
the  seats  nearest  me. 

How  many  religions  and  tneir  sects  are  there  in  the  v/orld? 
Thousands.  Is  it  to  be  hoped  that  the  number  of  religions  in  the 
world  will  be  increased  by  thousands  more?  No.  Why?  If  such 
were  our  hope  we  ought  to  finally  bring  the  number  of  religions  to  as 
great  a  figure  as  that  of  the  population  of  the  world,  and  the  priests  of 
the  various  religions  should  not  be  allowed  to  preach  for  the  purpose 
of  bringing  the  people  into  their  respective  sects.  In  that  case  they 
should  rather  say:  "Don't  believe  whatever  we  preach;  get  away 
from  the  church  and  make  your  own  sect  as  we  do."  Is  it  right  for 
the  priest  to  say  so?     No. 

Then,  is  there  a  hope  of  decreasing  the  number  of  religions? 
Yes.  How  far?  To  one.  Why?  Because  the  truth  is  only  one. 
Each  sect  or  religion,  as  its  ultimate  object,  aims  to  attain  truth. 
Geometry  teaches  us  that  the  shortest  line  between  two  points  is  lim- 


394  THE   WORLD'S  CONGRESS  OF  RELIGION^L 

ited  to  only  one;  so  we  must  find  out  that  one  way  of  attaining  the 
truth  among  the  thousands  of  ways  to  which  the  rival  religions  point 
us,  and  if  we  cannot  find  out  that  one  way  among  the  already  estab- 
lished religions  we  must  seek  it  in  a  new  one.  So  long  as  we  have 
thousands  of  religions  the  religion  of  the  world  has  not  yet  attained 
Religion  of  its  full  development  in  all  respects.  If  the  thousands  of  religions  do 
the  World.  continue  to  develop  and  reach  the  state  of  full  development  there  will 
be  no  more  any  distinction  between  them,  or  any  difference  between 
faith  and  reason,  religion  and  science.  This  is  the  end  at  which  we 
aim  and  to  which  we  believe  that  we  know  the  shortest  way. 

I  greet  you,  ladies  and  gentlemen  of  the  World's  Parliament  of 
Religions,  the  gathering  together  of  which  is  an  important  step  in 
that  direction. 


\Yhat  Buddhism  'Yeaches  of  Man's  Rela- 
tion to    God,   and    jts   Influence  on 
Xhose\Yho  Wave  f^eceived  ]t. 

Paper  by  KINZA  RIUGE  HIRAI,  of  Japan. 


HERE  are  very  few  countries  in  the  world  so 
misunderstood  as  Japan.  Among  the  innu- 
merable unfair  judgments,  the  religious 
thought  of  my  countrymen  is  especially  mis- 
represented, and  the  whole  nation  is  con- 
demned as  heathen  Be  they  heathen,  pagan, 
^|aH:  m  ^'"^%-^  or  something  else,  it  is  a  fact  that  from  the 
^l&^^l     I  ^  beginning  of  our  history  Japan  has  received 

all  teachings  with  open  mind;  and  also  that 
the  instructions  which  came  from  outside  have 
commingled  with  the  native  religion  in  entire 
harmony,  as  is  seen  by  so  many  temples  built 
in  the  name  of  truth  with  a  mixed  appellation 
of  Buddhism  and  Shintoism;  as  is  seen  by  the 
affinity  among  the  teachers  of  Confucianism 
and  Taoism,  or  other  isms,  and  the  Buddhists 
and  Shinto  priests;  as  is  seen  by  the  individual  Japanese,  who  pays 
his  other  respects  to  all  teachings  mentioned  above;  as  is  seen  by  the 
peculiar  construction  of  the  Japanese  houses,  which  have  generally 
two  rooms,  one  for  a  miniature  Buddhist  temple  and  the  other  for  a 
small  Shinto  shrine,  before  which  the  family  study  the  respective 
scriptures  of  the  two  religions;  as  is  seen  by  the  popular  ode, 

Wake  noboru 

Fumoto  no  michi  oa 
Ooke  redo, 

Ona  ji  takane  no 
Tsuki  wo  miru  Kana, 

which  translated  means:  "Though  there  are  many  roads  at  the  foot  of 
the  mountains,  yet  if  the  top  is  reached  the  same  moon  is  seen,"  and 

Q  395 


Unfair  Jadg- 
ments  of  Japan. 


396  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

other  similar  odes  and  mottoes,  which  are  put  in  the  mouth  of  the 
ignorant  country  old  woman,  when  she  decides  the  case  of  bigoted 
religious  contention  among  young  girls.  In  reality  Synthetic. religion, 
or  Entitism,  is  the  Japanese  specialty,  and  I  will  not  hesitate  to  call  it 
Japanism. 

But  you  will  protest  and  say:  "Why,  then,  is  Christianity  not  so 
warmly  accepted  by  your  nation  as  other  religions?"  This  is  the 
point  which  I  wish  especially  to  present  before  you.  There  are  two 
causes  why  Christianity  is  not  so  cordially  received.  This  great  relig- 
ion was  widely  spread  in  my  country,  but  in  1637  ^^e  Christian  mis- 
sionaries, combined  with  the  converts,  caused  a  tragic  and  bloody  rebell- 
ion against  the  country,  and  it  is  understood  that  those  missionaries  in- 
tended to- subjugate  Japan  to  their  own  mother  country.  This  shocked 
all  Japan,  and  it  took  the  government  of  the  Shogun  a  year  to  suppress 
this  terrible  and  intrusive  commotion.  To  those  who  accuse  us  that 
our  mother  country  prohibited  Christianity,  not  now,  but  in  a  past  age, 
I  will  reply  that  it  was  not  from  religious  or  racial  antipathy,  but  to 
prevent  such  another  insurrection;  and  to  protect  our  independence  we 
were  obliged  to  prohibit  the  promulgation  of  the  Gospels. 

If  our  history  had  had  no  such  record  of  foreign  devastation  under 
the  disguise  of  religion,  and  if  our  people  had  had  no  hereditary  horror 
and  prejudice  against  the  name  of  Christianity,  it  might  have  been 
eagerly  embraced  by  the  whole  nation.  But  this  incident  has  passed 
and  we  may  forget  it.  Yet  it  is  not  entirely  unreasonable  that  the 
terrified  suspicion,  or  you  may  say  superstition,  that  Christanity  is  the 
instrument  of  depredation  should  have  been  avoidably  or  unavoidably 
aroused  in  the  oriental  mind,  when  it  is  an  admitted  fact  that  some  of 
the  powerful  nations  of  Christendom  are  gradually  encroaching  upon 
the  orient  and  when  the  following  circumstance  is  daily  impressed 
upon  our  minds,  reviving  a  vivid  memory  of  the  past  historical  occur- 
rence. The  circumstances  of  which  I  am  about  to  speak  is  the  present 
experience  of  ourselves,  to  which  I  especially  call  the  attention  of  this 
parliament,  and  not  only  this  Parliament,  but  also  the  whole  of  Chris- 
tendom. 

Since  1853,  when  Commodore  Perry  came  to  Japan  as  the  ambas- 
sador of  the  President  of  the  United  States  of  America,  our  country 
began  to  be  better  known  by  all  western  nations  and  the  new  ports 
were  widely  opened  and  the  prohibition  of  the  Gospels  was  abolished, 
Treaty    of  3.S  it  was  before  the  Christian  rebellion.     By  the  convention  at  Yeddo, 
1858.  now  Tokio,  in   1858,  the  treaty  was  stipulated  between  America  and 

Japan,  and  also  with  the  European  powers.  It  was  the  time  when  our 
country  was  yet  under  the  feudal  government;  and  on  account  of  our 
having  been  secluded  for  over  two  centuries  since  the  Christian  rebell- 
ion of  1637,  diplomacy  was  quite  a  new  experience  to  the  feudal  offi- 
cers, who  put  their  full  confidence  upon  western  nations,  and,  without 
any  alteration,  accepted  every  article  of  the  treaty  pre  ented  from  the 
foreign  governments.  According  to  the  treaty  we  are  in  a  very  disad- 
vantageous situation;  and  amongst  the  others  there  are  two  prominent 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  397 

articles,  which  deprive  us  of  our  rights  and  advantages.  One  is  the 
exterritoriality  of  western  nations  in  Japan,  by  which  all  cases  in  regard 
to  right,  whether  of  property  or  person,  arising  between  the  subjects 
of  the  western  nations  in  my  country  as  well  as  between  them  and  the 
Japanese,  are  subjected  to  the  jurisdiction  of  the  authorities  of  the 
western  nations.  Another  regards  the  tariff,  which,  with  the  excep- 
tion of  five  per  cent  ad  valorum,  we  have  no  right  to  impose  where  it 
might  properly  be  done. 

It  is  also  stipulated  that  either  of  the  contracting  parties  to  this 
treaty,  on  giving  one  year's  previous  notice  to  the  other,  may  demand 
a  revision  thereof  on  or  after  the  ist  of  July,  1872.  Therefore,  in  1871, 
our  government  demanded  a  revision,  and  since  then  we  have  been 
constantly  requesting  it,  but  foreign  governments  have  simply  ignored 
our  requests,  making  many  excuses.  One  part  of  the  treaty  between 
the  United  States  of  America  and  Japan  concernmg  the  tariff  was 
.annulled,  for  which  we  thank  with  sincere  gratitude  the  kind-hearted 
American  nation;  but  I  am  sorry  to  say  that,  as  no  European  power 
has  followed  in  the  wake  of  America,  in  this  respect  our  tariff  right 
remains  in  the  same  condition  as  it  was  before. 

We  have  no  judicial  power  over  the  foreigners  in  Japan,  and  as  a' 
natural  consequence  we  are  receiving  injuries,  legal  and  moral,  the 
accounts  of  which  are  seen  constantly  in  our  native  newspapers.  As 
the  western  people  live  far  from  us  they  do  not  know  the  exact  cir- 
cumstances. Probably  they  hear  now  and  then  the  reports  from  the 
missionaries  and  their  friends  in  Japan.  I  do  not  deny  that  their  j/^n^^^^^^^ 
reports  are  true;  but  if  a  person  wants  to  obtain  any  unmistakable 
information  in  regard  to  his  friend  he  ought  to  hear  the  opinions  about 
him  from  many  sides.  If  you  closely  examine  with  your  unbiased 
mind  what  injuries  we  receive  you  will  be  astonished.  Among  many 
kinds  of  wrongs  there  are  some  which  were  utterly  unknown  before 
and  entirely  new  to  us — heathen,  none  of  whom  would  dare  to  speak 
of  them  even  in  private  conversation. 

One  of  the  excuses  offered  by  foreign  nations  is  that  our  country 
is  not  yet  civilized.  Is  it  the  principle  of  civilized  law  that  the  rights 
and  profits  of  the  so-called  uncivilized  or  the  weaker  should  be  sacri- 
ficed? As  I  understand  it,  the  spirit  and  the  necessity  of  law  is  to 
protect  the  rights  and  welfare  of  the  weaker  against  the  aggression  of 
the  stronger;  but  I  have  never  learned  in  my  shallow  studies  of  law 
that  Ihe  weaker  should  be  sacrificed  for  the  stronger.  Another  kind 
of  apology  comes  from  the  religious  source,  and  the  claim  is  made 
that  the  Japanese  are  idolaters  and  heathen.  Whether  our  people  are 
idolaters  or  not  you  will  know  at  once  if  you  will  investigate  our  relig- 
ious views  without  prejudice  from  authentic  Japanese  sources. 

But  admitting,  for  the  sake  of  argument,  that  we  are  idolaters  and 
heathen,  is  it  Christian  morality  to  trample  upon  the  rights  and  advan- 
tages of  a  non-Christian  nation,  coloring  all  their  natural  happiness 
with  the  dark  stain  of  injustice?  I  read  in  the  Bible,  ** Whosoever 
shall  smite  thee  on  thy  right  cheek,  turn  to  him  the  other  also;"  but  I 


S98  THE  WORLD'S  CONCRESS  OP  RELIGIONS. 

cannot  discover  there  any  passage  which  says,  "Whosoever  shall 
demand  justice  of  thee  smite  his  right  cheek,  and  when  he  turns  smite 
In  Doubt  the  other  also."  Again,  I  read  in  the  Bible,  "If  any  man  will  sue  thee 
About  Advice,  at  law,  and  take  away  thy  coat,  let  him  have  thy  cloak  also;"  but  I 
cannot  discover  there  any  passage  which  says,  "If  thou  shalt  sue  any 
man  at  the  law,  and  take  away  his  coat,  let  him  give  thee  his  cloak 
also." 

You  send  your  missionaries  to  Japan  and  they  advise  us  to  be 
moral  and  believe  Christianity.  We  like  to  be  moral;  we  know  that 
Christianity  is  good,  and  we  are  very  thankful  for  this  kindness.  But 
at  the  same  time  our  people  are  rather  perplexed  and  very  much  in 
doubt  about  this  advice.  For  we  think  that  the  treaty  stipulated  in 
the  time  of  feudalism,  when  we  were  yet  in  our  youth,  is  still  clung  to 
by  the  powerful  nations  of  Christendom;  when  we  find  that  every  year 
a  good  many  western  vessels  engaged  in  the  seal  fishery  are  smuggled 
into  our  seas;  when  legal  cases  are  always  decided  by  the  foreign 
authorities  in  Japan  unfavorably  to  us;  when  some  years  ago  a  Japanese 
was  not  allowed  to  enter  a  university  on  the  Pacific  coast  of  America 
because  of  his  being  of  a  different  race;  when  a  few  months  ago  the 
school  board  in  San  Francisco  enacted  a  regulation  that  no  Japanese 
should  be  allowed  to  enter  the  public  school  there;  when  last  year  the 
Japanese  were  driven  out  in  wholesale  from  one  of  the  territories  of 
the  United  States  of  America;  when  our  business  men  in  San  Fran- 
cisco were  compelled  by  some  union  not  to  employ  the  Japanese 
assistants  or  laborers,  but  the  Americans;  when  there  are  some  in  the 
same  city  who  speak  on  the  platforms  against  those  of  us  who  are 
already  here;  when  there  are  many  men  who  go  in  processions  hoist- 
ing lanterns  marked  "Jap  must  go;"  when  the  Japanese  in  the  Hawaiian 
islands  are  deprived  of  their  suffrage;  when  we  see  some  western 
people  in  Japan  who  erect  before  the  entrance  of  their  houses  a  special 
post,  upon  which  is  the  notice,  "No  Japanese  is  allowed  to  enter  here," 
just  like  a  board  upon  which  is  written,  "No  dogs  allowed;"  when  we 
are  in  such  a  situation  is  it  unreasonable — notwithstanding  the  kind- 
ness of  the  western  nations,  from  one  point  of  view,  who  send  their 
missionaries  to  us — for  us  intelligent  heathen  to  be  embarrassed  and 
hesitate  to  swallow  the  sweet  and  warm  liquid  of  the  heaven  of  Chris- 
tianity? If  such  be  the  Christian  ethics,  well,  we  are  perfectly  satis- 
fied to  be  heathen. 

If  any  person  should  claim  that  there  are  many  people  in  Japan 
who  speak  and  write  against  Christianity,  I  am  not  a  hypocrite  and.  I 
will  frankly  state  that  I  was  the  first  in  my  country  who  ever  publicly 
tiMiltjf  ^As^  attacked  Christianity;  no,  not  real  Christianity,  but  false  Christianity, 
sailed.  ^^e  wrongs  done  toward  us  by  the  people  of  Christendom.     If  any 

reprove  the  Japanese  because  they  have  had  strong  anti-Christian  soci- 
eties, I  will  honestly  declare  that  I  was  the  first  in  Japan  who  ever 
organized  a  society  against  Christianity;  no,  not  against  real  Chris- 
tianity, but  to  protect  ourselves  from  false  Christianity  and  the  injustice 
which  we  receive  from  the  people  of  Christendom.     Do  not  think  that 


TMR  WORLD'S  CONORESS  OP  RRUCIONS, 


399 


I  took  such  a  stand  on  account  of  my  being  a  Buddhist,  for  this  was 
my  position  many  years  before  I  entered  the  Buddhist  temple.  But, 
at  the  same  time,  I  will  proudly  state  that  if  any  one  discussed  the 
(affinity  of  all  religions  before  the  public,  under  the  title  of  Synthetic 
'religion,  it  was  I.  I  say  this  to  you  because  1  do  not  wish  to  be  under- 
[stood  as  a  bigoted  Buddhist  sectarian. 

Really,  there  is  no  sectarian  in  my  country.     Our  people  well  know 
^hat  abstract  truth  is  in  Christianity,  and  we,  or  at  least  I,  do  not  care 
Fabout  the   names  if   I   speak  from  the  point  of  teaching.     Whether 
.Buddhism  is  called  Christianity  or  Christianity  is  named  Buddhism, 
whether  we  are  called  Confucianists  or  Shintoists,  we  are  not  particu- 
lar; but  we  are  very  particular  about  the  truth  taught  and  its  consistent 
Lpplication.     Whether  Christ  saves  us  or  drives  us  into  hell,  whether 
"rautama  Buddha  was  a  real  person  or  there  never  was  such  a  man,  it 
is  not  a  matter  of  consideration  to  us;  but  the  consistency  of  doctrine 
md  conduct  is  the  point  on   which   we  put  the  greater  importance. 
iTherefore,  unless  the  inconsistency  which  we  observe  is  renounced,  and 
especially  the  unjust  treaty  by  which  we  are  entailed  is  revised  upon 
in  equitable  basis,  our  people  will  never  cast  away  their  prejudice 
[about  Christianity,  in  spite  of  the  eloquent  orator  who  speaks  its  truth 
"from  the  pulpit.     We  are  very  often  called  barbarians,  and  I  have  heard 
[and  read  that  Japanese  are  stubborn  and  cannot  understand  the  truth 
>f  the  Bible.     I  will  admit  that  this  is  true  in  some  sense,  for,  though 
they  admire  the  eloquence  of  the  orator  and  wonder  at  his  courage, 
:hough  they  approve  his  logical  argument,  yet  they  are  very  stubborn 
ind  will  not  join  Christianity  as  long  as  they  think  it  is  a  western 
lorality  to  preach  one  thing  and  practice  another. 

But  I  know  this  is  not  the  morality  of  the  civilized  west,  and  I 
[have  the  firm  belief  in  the  highest  humanity  and  noblest  generosity  of 
fthe  occidental  nations  toward  us.  Especially  as  to  the  American 
;nation,  I  know  their  sympathy  and  integrity.  I  know  their  sympathy 
[by  their  emancipation  of  the  colored  people  from  slavery.  I  know 
jtheir  integrity  by  the  patriotic  spirit  which  established  the  independ- 
jence  of  the  United  States  of  America.  And  I  feel  sure  that  the  cir- 
|cumstances  which  made  the  American  people  declare  independence 
[are  in  some  sense  comparable  to  the  present  state  of  my  country.  I 
[cannot  refrain  my  thrilling  emotion  and  sympathetic  tears  whenever 
[I  read  the  Declaration  of  Independence.  You,  citizens  of  this  glorious 
:free  United  States,  who  struck  when  the  right  time  came,  struck  for 
^"Liberty  or  Death ;"  you,  who  waded  through  blood  that  you  might  fasten 
[to  the  mast  your  banner  of  the  stripes  and  stars  upon  the  land  and  sea; 
[you,  who  enjoy  the  fruition  of  your  liberty  through  your  struggle  for  it; 
/ou,  I  say,  may  understand  somewhat  our  position,  and  as  you  asked 
ifor  justice  from  your  mother  country,  we,  too,  ask  justice  from  these 
[foreign  powers. 


Admiration  foi 
Americans. 


Buddhist  Temple,  Bangkok,  Siam. 


\Yhat  3^d^hism  W^ls  D^^^  ^^^  Japan. 


Paper  by  HORIN  TOKI,  of  Japan. 


HAVE  had  the  pleasure  of  speaking  something 
about  Buddhism,  and  I   now  again  take  the 
liberty  of  speaking  something  further  about 
Buddhism,  so  that  you  may  understand  that  reli- 
gion, as  well  as  its  relation  to  our  sunrise  land  of 
Japan,   much    better.      In   "chidown,"   which 
means,  translated  into   English,  "degrees   of 
wisdom,"  it  is  said  that  all   Buddhas  teach  in 
two  ways.     One  is  to  teach  the  truth  of  doc- 
trine; the  other  is  to  guide  the  goodness  and 
righteousness  of  mankind.  The  former  teaches 
us  that  our  body  and  spirit  are  always  in  con- 
stant connection  with  the  outside  world  and 
regulated  by  the  absolute  truth,  which,  having 
no  beginning   or   no   end,   fills   the  universe   and 
yet    performs    the    endless  action    of    cause  and 
effect  as  in  a  circle.     For  instance,  God  in  Chris- 
tianity,  the    absolute    extremity    in    Confucianism,  Ameno    Minaka 
nushi  no  mikoto  in  Shintoism,  Borankamma  in  Brahmism,  are  estab- 
lished in  order  to  show  the  truth  of  the  universe. 

The  latter — that  is  to  guide  the  goodness  and  righteousnesss  of 
mankind — inspires  us  with  purity  and  righteousness  in  our  body  and 
mind.  In  other  words,  it  teaches  us  that  absolute  truth  is  constantly 
acting  to  make  a  man  on  the  surface  of  the  earth  complete  his  purity 
and  goodness.  Therefore,  should  I  speak  from  the  side  of  goodness, 
I  should  say  that  Buddhism  teaches  ten  commandments,  such  as  not 
to  kill,  not  to  steal,  not  to  commit  adultery,  not  to  tell  a  falsehood,  not 
to  joke,  not  to  speak  evil  of  others,  not  to  use  double  tongue,  not  to  be 
greedy,  neither  be  stingy,  not  to  be  cruel.  Such  commandments  guide 
us  into  morality  and  goodness  kindly  and  minutely  by  regulating  our 
everyday  personal  action.  Such  commandments,  by  pacifying,  puri- 
fying and  enlightening  our  passions,  as  well  as  our  wisdom,  shall  in  the 
run  of  its  course  make  the  present  society,  which  is  full  of  vice,  hatred 
and  struggles  or  race,  just  like  hungry  dogs  or  wolves,  a  holy  paradise 
of  purity,  peace  and  love-     The  regulating  power  of  such  command- 

401 


Ten    CotfL- 
mandmeiits. 


402  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

ments  shall  turn  this  troublesome  world  into  the  spiritual  kingdom  of 
fraternity  and  humanity. 

This  is  only  one  illustration  of  Buddhist  preaching;  therefore,  you 
see  that  Buddhism  does  not  quarrel  with  other  religions  about  the  truth. 
If  there  were  a  religion  which  teaches  the  truth  in  the  same  way  Bud- 
dhism regards  it  as  the  truth  of  Buddhism  disguised  under  the  garment 
of  other  religion.  Buddhism  never  cares  what  the  outside  garment 
might  do.  It  only  aims  to  promote  the  purity  and  morality  of  man- 
kind. It  never  asks  who  discovered  it?  It  only  appreciates  the  good- 
ness and  righteousness.  It  helps  the  others  in  the  purification  of  man- 
kind. Buddha  himself  called  Buddhism  "  a  round,  circulating  relig- 
ion," which  means  the  truth  common  to  every  religion,  regardless  of 
the  outside  garment.  The  absolute  truth  must  not  be  regarded  as  the 
monopolization  of  one  religion  of  another.  The  truth  is  the  broadest 
and  widest.  In  short.  Buddhism  teaches  us  that  the  Buddhism  is  truth, 
the  goddess  of  truth  who  is  common  to  every  religion,  but  who  showed 
her  true  phase  to  us  through  the  Buddhism. 

And  now  let  me  tell  you  that  this  Buddhism  has  been  a  living 
8  ^  ^t^B.i.d  spirit  and  nationality  of  our  beloved  Japan  for  so  many  years  and  will 
Nationality.^  be  forever.  Consequently,  the  Japanese  people,  who  have  been  con- 
stantly guided  by  this  beautiful  star  of  truth  of  Buddha's,  are  very  hos- 
pitable for  other  religions  and  countries,  and  are  entirely  different  from 
some  other  obstinate  nations.  I  say  this  without  the  least  boast.  Nay, 
I  say  this  from  simplicity  and  purity  of  mind.  The  Japanese  of  thirty 
years  since — that  is  since  v/e  opened  our  country  for  foreigners — will 
prove  to  you  that  our  country  is  quite  unequaled  on  the  way  of  pick- 
ing up  what  is  good  an^  ^ight,  even  done  by  others.  We  never  say 
who  invented  this?  which  country  brought  that?  The  things  of  good 
nature  have  been  most  heartily  accepted  by  us,  regardless  of  race  and 
nationality.  Is  this  not  the  precious  gift  of  the  truth  of  Buddhism, 
the  spirit  of  our  country? 

But  don't  too  hastily  conclude  that  we  are  only  blind  in  imitating 
others.  We  have  our  own  nationality  ;  let  me  assure  you  that  we  have 
our  own  spirit.  But  we  are  not  so  obstinate  to  deny  even  what  is  good. 
So  we  trust  in  the  unity  of  truth,  but  do  not  believe  in  the  Creator 
fancied  out  by  the  imperfect  brain  of  human  beings.  We  also  firmly 
reserve  our  own  nationality  as  to  manner,  customs,  arts,  literature, 
benevolence,  architecture  and  language.  We  have  a  charming  and 
lovely  nationality  which  characterizes  all  customs  and  relation  between 
the  sexes,  between  old  and  young  and  so  on  with  peace  and  gentleness. 
You  may  think  me  too  boastful,  but  allow  me  to  warrant  you  that  in 
traveling  into  the  interior  of  Japan  you  will  never  be  received  with  the 
salutation  of  "  Hello,  John."  You  will  never  be  received  with  the 
salutation,  **  Hello,  Jack."  Nay,  our  people  are  not  so  impolite — none 
of  them.  Everywhere  you  go  you  will  receive  hearty  welcome  and 
kind  hospitality. 

Not  only  this,  you  are  well  aware  of  the  fact  that  Japan  has  her 
own    originality   in   fine   arts,   sculpture,   painting,   architecture,   etc. 


THE  WORLD'S  CONGRESS  OF  RELIC  I ON^.  403 

Should  you  doubt  me,  please  trouble  yourself  to  come  over  to  Japan, 
where  the  beautiful  mountains  and  clear  streams  will  welcome  you 
with  smiles  and  open  heart.  Japan,  though  small  in  area,  with  the 
glorious  rising  as  well  as  the  setting  sun,  which  shines  over  the 
beautiful  cherry  tree  flowers,  will  do  her  very  best  to  please  you.  The 
Japanese  fine  arts  productions,  which  abound  in  all  the  cities  of  Japan, 
will  tell  you  their  own  history.  Not  only  is  there  the  beautiful 
climate,  which  will  tempt  you  to  forget  the  departure  from  Japan,  but 
I  say  that  you  ladies  and  gentlemen  are  not  so  weak  as  to  be  tempted 
by  climate  or  the  other  things  so  far  as  to  forget  your  country;  but  the 
respect,  courtesy,  kindness  and  hospitality  you  will  constantly  receive 
there  might,  perhaps,  make  it  too  hard  for  you  to  leave  Japan  without 
shedding  tears.  You  must  not  think  that  this  is  spoken  by  one  mortal 
Horin  Toki,  of  Japan,  but  it  is  spoken  to  you  by  the  truth,  who 
borrowed  my  tongue.     Truly,  it  is. 

And  let  me  ask  you,  who  do  you  think  originated  such  beautiful  originator  of 
customs  and  the  fine  arts  of  worldwide  reputation  in  Japan?  Allow  Fine  Arts, 
me  to  assure  you  that  it  was  Buddhism.  I  have  no  time  to  count,  one 
by  one,  what  Buddhism  has  wrought  out  in  Japan  during  the  past 
eleven  hundred  years.  But  one  word  is  enough — Buddhism  is  the  spirit 
of  Japan;  her  nationality  is  Buddhism.  This  is  the  true  state  of  Japan. 
But  it  is  a  pity  that  we  see  some  false  and  obstinate  religionists,  who, 
comparing  these  promising  Japanese  with  the  South  Islanders,  have 
been  so  carelessly  trying  to  introduce  some  false  religion  into  our 
country.  As  I  said  before,  we  Buddhists  welcome  any  who  are  earnest 
seekers  after  the  truth,  but  can  we  keep  silent  to  see  the  falsehood 
disturbing  the  peace  and  nationality  of  our  country?  The  hateful 
rumor  of  the  collision  taking  place  between  the  two  parties  is  some- 
times spread  abroad.  We,  from  the  standpoint  of  love  to  our  country, 
cannot  overlook  this  falsehood  and  violation  of  peace  and  fraternity. 
Do  you  think  it  is  right  for  one  to  urge  upon  a  stranger  to  believe  what 
he  does  not  like  and  call  that  stranger  foolish,  barbarous,  igno- 
rant and  obstinate  on  account  of  the  latter's  denying  the  proposition 
made  by  the  former?  Do  you  think  it  is  right  for  the  former  to  excite 
the  latter  by  calling  so  many  names  and  producing  social  disorder? 
I  should  say  that  such  a  one  as  that  is  against  peace,  love  and  order, 
fraternity  and  humanity.  I  should  say  that  such  a  one  as  that  is  against 
the  truth.  He  who  is  against  the  truth  had  better  die.  Justice  does 
conquer  injustice,  and  we  are  glad  to  see  that  the  cloud  of  falsehood  is 
gradually  disappearing  before  the  light  of  truth.  Also,  you  ladies  and 
gentlemen  who  are  assembled  now  here  are  the  friends  of  truth.  Nay, 
you  are  amidst  the  truth.  You  breathe  the  truth  as  you  do  the  air. 
And  you  surely  indorse  my  opinion,  because  it  is  nothing  but  the 
truth. 


3uddhism   as    It    j^xists  in  §iam. 

Paper  by  H.  R.  H.  PRINCE  CHANDRADAT  CHUDHADHARN,  of  Siam. 


Eternal  Evo- 
lution. 


UDDHISM,  as  it  exists  in  Siam,  teaches  that 
all  things  are  made  up  from  the  Dharma,  a 
Sanscrit  term  meaning  the  ''essence  of  nat- 
ure." The  Dharma  presents  the  three  fol- 
lowing phenomena,  which  generally  exist  in 
every  being:  i.  The  accomplishment  of  eter- 
nal evolution.  2.  Sorrow  and  suffering,  ac- 
cording to  human  ideas.  3.  A  separate 
power,  uncontrollable  by  the  desire  of  man, 
and  not  belonging  to  man. 

The  Dharma  is  formed  of  two  essences, 
one  known  as  matter,  the  other  known  as 
spirit.  These  essences  exist  for  eternity; 
they  are  without  beginning  and  without  end; 
the  one  represents  the  world  and  the  corpo- 
real parts  of  man,  and  the  other  the  mind  of  man. 
The  three  phenomena  combined  are  the  factors  for 
molding  forms  and  creating  sensations.  The  waves 
of  the  ocean  are  formed  but  of  water,  and  the  various  shapes  they  take 
are  dependent  upon  the  degree  of  motion  in  the  water;  in  similar  man- 
ner the  Dharma  represents  the  universe,  and  varies  according  to  the 
degree  of  evolution  accomplished  within  it.  Matter  is  called  in  the 
Pali  "Rupa,"  and  spirit  **Nama."  Everything  in  the  universe  is  made 
up  of  Rupa  and  Nama,  or  matter  and  spirit,  as  already  stated.  The 
difference  between  all  material  things,  as  seen  outwardly,  depends 
upon  the  degree  of  evolution  that  is  inherent  to  matter;  and  the  dif- 
erence  between  all  spirits  depends  upon  the  degree  of  will,  which  is 
the  evolution  of  spirit.  These  differences,  however,  are  only  apparent; 
in  reality,  all  is  one  and  the  same  essence,  merely  a  modification  of 
the  one  great  eternal  truth,  Dharma. 

Man,  who  is  an  aggregate  of  Dharma,  is,  however,  unconscious  of 
the  fact,  because  his  will  either  receives  impressions  and  becomes 
modified  by  mere  visible  things,  or  because  his  spirit  has  become 
identified  with  appearances,  such  as  man,  animal, ^  deva  or  any  other 
beings  that  are  also  but  modified  spirits  and  matter.     Man  becomes, 

404 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  '     405 

therefore,  conscious  of  separate  existence.  But  all  outward  forms, 
man  himself  included,  are  made  to  live  or  to  last  for  a  short  space  of 
time  only.  They  are  soon  to  be  destroyed  and  recreated  again  and 
again  by  an  eternal  evolution.  He  is  first  body  and  spirit,  but,  through 
ignorance  of  the  fact  that  all  is  Dharma  and  of  that  which  is  good  and 
evil,  his  spirit  may  become  impressed  with  evil  temptation.  Thus,  for 
instance,  he  may  desire  certain  things  with  that  force  peculiar  to  a 
tiger,  whose  spirit  is  modified  by  craving  for  lust  and  anger.  .  In  such 
a  case  he  will  be  continually  adopting,  directly  or  indirectly,  in  his 
own  life,  the  wills  and  acts  of  that  tiger,  and  thereby  is  himself  that 
animal  in  spirit  and  soul.  Yet  outwardly  he  appears  to  be  a  man,  and 
is  as  yet  unconscious  of  the  fact  that  his  spirit  has  become  endowed 
with  the  cruelties  of  the  tiger. 

If  this  state  continues  until  the  body  be  dissolved  or  changed  into 
other  matter,  be  dead,  as  we  say,  that  same  spirit  which  has  been 
endowed  with  the  cravings  of  lust  and  anger  of  a  tiger,  of  exactly  the 
same  nature  and  feelings  as  those  that  have  appeared  in  the  body  of 
the  man  before  his  death,  may  reappear  now  to  find  itself  in  the  body 
of  a  tiger  suitable  to  its  nature.  Thus,  so  long  as  man  is  ignorant  of 
that  nature  of  Dharma  and  fails  to  identify  that  nature,  he  continues 
to  receive  different  impressions  from  beings  around  him  in  this  uni- 
verse, thereby  sufferings,  pains,  sorrows,  disappointments  of  all  kinds, 
death. 

If,  however,  his  spirit  be  impressed  with  the  good  qualities  that 
are  found  in  a  superior  being,  such  as  the  deva,  for  instance,  by  adopt- 
ing in  his  own  life  the  acts  and  wills  of  that  superior  being,  man 
becomes  spiritually  that  superior  being  himself,  both  in  nature  and 
soul,  even  while  in  his  present  form.  When  death  puts  an  end  to  his 
physical  body,  a  spirit  of  the  very  same  nature  and  quality  may  reap- 
pear in  the  new  body  of  a  deva  to  enjoy  a  life  of  happiness,  not  to  be 
compared  to  anything  that  is  known  in  this  world. 

However,  to  all  beings  alike,  whether  superior  or  inferior  to  our- 
selves, death  is  a  suffering.  It  is,  therefore,  undesirable  to  be  born 
into  any  being  that  is  a  modification  of  Dharma,  to  be  sooner  or  later, 
again  and  again,  dissolved  by  the  eternal  phenomenon  of  evolution. 
The  only  means  by  which  we  are  able  to  free  ourselves  from  sufferings 
and  death  is  therefore  to  possess  a  perfect  knowledge  of  Dharma,  and  ^^JJ®^**^  *  ^°*' 
to  realize  by  will  and  acts  that  nature  only  obtainable  by  adhering  to 
the  precepts  given  by  Lord  Buddha  in  the  four  noble  truths.  The 
consciousness  of  self-being  is  a  delusion,  so  that,  until  we  are  con- 
vinced that  we  ourselves  and  whatever  belongs  to  ourselves  is  a  mere 
nothingness,  until  we  have  lost  the  idea  or  impression  that  we  are 
men,  until  that  idea  be  completely  annihilated  and  we  have  become 
united  to  Dharma,  we  are  unable  to  reach  spiritually  the  state  of 
Nirvana,  and  that  is  only  attained  when  the  bodies  dissolve  both 
spiritually  and  physically  So  that  one  should  cease  all  petty  long- 
ing for  personal  happiness,  and  remember  that  one  life  is  as  hollow  as 
the  other,  that  all  is  transitory  and  unreal. 


fering. 


406  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

The  true  Buddhist  does  not  mar  the  purity  of  his  self-denial  by 
lusting  after  a  positive  happiness  which  he  himself  shall  enjoy  here  or 
hereafter.  Ignorance  of  Dharma  leads  to  sin,  which  leads  to  sorrow; 
and  under  these  conditions  of  existence  each  new  birth  leaves  man 
ignorant  and  finite  still.  What  is  to  be  hoped  for  is  the  absolute  re- 
pose of  Nirvana,  the  extinction  of  our  being  nothingness..  Allow  me 
to  give  an  illustration:  A  piece  of  rope  is  thrown  in  a  dark  road;  a 
silly  man  passing  by  cannot  make  out  what  it  is.  In  his  natural  ignor- 
ance the  rope  appears  to  be  a  horrible  snake  and  immediately  creates 
in  him  alarm,  fright  and  suffering.  Soon  light  dwells  upon  him;  he 
now  realizes  that  what  he  took  to  be  a  snake  is  but  a  piece  of  rope; 
his  alarm  and  fright  are  suddenly  at  an  end;  they  are  annihilated,  as  it 
were;  the  man  now  becomes  happy  and  free  from  the  suffering  he  has 
just  experienced  through  his  own  folly. 

It  is  precisely  the  same  with  ourselves,  our  lives,  our  deaths, 
our  alarms,  our  cries,  our  lamentations,  our  disappointments,  and  all 
other  sufferings.  They  are  created  by  our  own  ignorance  of  eternity,  of 
the  knowledge  of  Dharma  to  do  away  with  and  annihilate  all  of  them. 

I  shall  now  refer  to  the  four  noble  truths  as  taught  by  our  Merci- 
ful and  Omniscient  Lord  Buddha;  they  point  out  the  path  that  leads 
to  Nirvana,  or  to  the  desirable  extinction  of  self. 

The  first  noble  truth  is  suffering;  it  arises  from  birth,  old  age,  ill- 
ness, sorrow,  death,  separation  and  from  what  is  loved,  association 
rruths.  ^^^^  with  what  is  hateful,  and,  in  short,  the  very  idea  of  self  in  spirit  and 
matters  that  constitute  Dharma 

The  second  noble  truth  is  the  cause  of  suffering  which  results  from 
ignorance,  creating  lust  for  objects  of  perishable  nature.  If  the  lust 
be  for  sensual  objects  it  is  called,  in  Pali,  Kama  Tanha.  If  it  be  for 
supersensual  objects,  belongmg  to  the  mind  but  still  possessing  a  form 
in  the  mind,  it  is  called  Bhava  Tanha.  If  the  lust  be  pure  for  super- 
sensual  objects  that  belong  to  the  mind  but  are  devoid  of  all  form 
whatever,  it  is  called  Wibhava  Tanha. 

The  third  noble  truth  is  the  extinction  of  sufferings,  which  is 
brought  about  by  the  cessation  of  the  three  kinds  of  lust,  together  with 
their  accompanying  evils,  which  all  result  directly  from  ignorance. 

The  fourth  noble  truth  is  the  means  of  paths  that  lead  to  the  cessa- 
tion of  lusts  and  other  evils.  This  noble  truth  is  divided  into  the  fol- 
lowing eight  paths:  Right  understanding,  right  resolutions,  right 
speech,  right  acts,  right  way  of  earning  a  livelihood,  right  efforts, 
right  meditation,  right  state  of  mind.  A  few  words  of  explanation  on 
these  paths  may  not  be  found  out  of  place. 

By  right  understanding  is  meant  proper  comprehension,  especially 
in  regard  to  what  we  call  sufferings.  We  should  strive  to  learn  the 
cause  of  our  sufferings  and  the  manner  to  alleviate  and  even  to  sup- 
press them.  We  are  not  to  forget  that  we  are  in  this  world  to  suffer; 
that  wherever  there  is  pleasure  there  is  pam,  and  that,  after  all,  pain 
-  and  pleasure  only  exist  according  to  human  ideas. 

By  right  resolutions  is  meant  that  it  is  our  imperative  duty  to  act 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  407 

kindly  to  our  fellow  creatures.  We  are  to  bear  no  malice  against  any- 
body and  never  to  seek  revenge.  We  are  to  understand  that  in  reality 
we  exist  in  flesh  and  blood  only  for  a  short  time  and  that  happiness 
and  sufferings  are  transient  or  idealistic,  and  therefore  we  should  try 
to  control  our  desires  and  cravings  and  endeavor  to  be  good  and  kind 
toward  our  fellow  creatures. 

By  right  speech  is  meant  that  we  are  always  to  speak  the  truth, 
never  to  incite  one's  anger  toward  others,  but  always  to  speak  of 
things  useful  and  never  use  harsh  words  destined  to  hurt  the  feelings 
of  others. 

By  right  acts  is  meant  that  we  should  never  harm  our  fellow 
creatures,  neither  steal,  take  life  nor  comm  it  adultery.  Temperance  and 
celibacy  are  also  enjoined. 

By  right  way  of  earning  a  livelihood  is  meant  that  we  are  always 
to  be  honest  and  never  to  use  wrongful  or  guilty  means  to  attain 
an  end. 

By  right  efforts  is  meant  that  we  are  to  persevere  in  our  endeavors 
to  do  good  and  to  mend  our  conduct  should  we  ever  have  strayed  from 
the  path  of  virtue. 

By  right  meditation  is  meant  that  we  should  always  look  upon 
life  as  being  temporary,  consider  our  existence. as  a  source  of  suffering, 
and  therefore  endeavor  always  to  calm  our  minds  that  may  be  excited 
by  the  sense  of  pleasure  or  pain. 

Right  state  of  mind  is  meant  that  we  should  be  firm  in  our  belief 
and  be  strictly  indifferent,  both  to  the  sense  or  feeling  of  pleasure  and 
pain 

It  would  be  out  of  place  here  to  enter  into  further  details  on  the 
four  noble  truths;  it  would  require  too  much  time.  I  will,  therefore, 
merely  summarize  their  meanings  and  say  that  sorrow  and  sufferings 
are  mainly  due  to  ignorance,  which  creates  in  our  minds  lust,  anger  ra?^! *°  "^^^^^ 
and  other  evils  The  extermination  of  all  sorrow  and  suffering  and  of 
all  happiness  is  attained  by  the  eradication  of  ignorance  and  its  evil 
consequences,  and  by  replacing  it  with  cultivation,  knowledge,  con- 
tentment and  love. 

Now  comes  the  question.  What  is  good  and  what  is  evil?  Every 
act,  speech  or  thought  derived  from  falsehood,  or  that  which  is  injuri- 
ous to  others  is  evil.  Every  act,  speech  or  thought  derived  from  truth 
and  that  which  is  not  injurious  to  others  is  good.  Buddhism  teaches 
that  lust  prompts  avarice;  anger  creates  animosity;  ignorance  produces 
false  ideas  These  are  called  evils  because  they  cause  pain.  On  the 
other  hand,  contentment  prompts  charity,  love  creates  kindness,  knowl- 
edge produces  progressive  ideas.  These  are  called  good  because  they 
give  pleasure. 

The  teachings  of  Buddhism  on  morals  are  numerous,  and  are  di- 
vided mto  three  groups  of  advantages — the  advantage  to  be  obtained 
in  the  present  life,  the  advantage  to  be  obtained  in  the  future  life,  and 
the  advantage  to  be  obtained  in  all  eternity.  For  each  of  these  ad- 
vantages there  are  recommended  numerous  paths  to  be  followed  by 


in  the  Present 
Life. 


408  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

those  who  aspire  to  any  one  of  them.  I  will  only  quote  a  few  exam- 
ples: 

To  those  who  aspire  to  advantages  in  the  present  life  Buddhism 
recommends  diligence,  economy,  expenditure  suitable  to  one's  income, 
and  association  with  the  good. 

To  those  who  aspire  to  the  advantages  of  the  future  life  are  rec- 
ommended charity,  kindness,  knowledge  of  right  and  wrong. 

To  those  who  wish  to  enjoy  the  everlasting  advantages  in  all 
Advantages  eternity  are  recommended  purity  of  conduct,  of  mind  and  of  knowl- 
edge. 

Allow  me  now  to  say  a  few  words  on  the  duties  of  man  toward  his 
wife  and  family  as  preached  by  the  Lord  Buddha  himself  to  the  lay 
disciples  in  different  discourses,  or  suttas,  as  they  are  called  in  Pali. 
They  belong  to  the  group  of  advantages  of  the  present  life. 

A  good  man  is  characterized  by  seven  qualities:  He  should  not 
be  loaded  with  faults,  he  should  be  free  from  laziness,  he  should  not 
boast  of  his  knowledge,  he  should  be  truthful,  benevolent,  content  and 
should  aspire  to  all  that  is  useful. 

A  husband  should  honor  his  wife,  never  insult  her,  never  displease 
her,  make  her  mistress  of  the  house,  and  provide  for  her.  On  her  part, 
a  wife  ought  to  be  cheerful  toward  him  when  he  works,  entertain  his 
friends  and  care  for  his  dependents,  to  never  do  anything  he  does  not 
wish,  to  take  good  care  of-  the  wealth  he  has  accumulated,  not  to  be 
idle  but  always  cheerful  when  at  work  herself. 

Parents  in  old  age  expect  their  children  to  take  care  of  them,  to 
do  all  their  work  and  business,  to  maintain  the  household,  and,  after 
death,  to  do  honor  to  their  remains  by  being  charitable.  Parents  help 
their  children  by  preventing  them  from  doing  sinful  acts,  by  guiding 
them  in  the  path  of  virtue,  by  educating  them,  by  providing  them  with 
husbands  and  wives  suitable  to  them,  by  leaving  them  legacies. 

When  poverty,  accident  or  misfortune  befalls  man,  the  Buddhist 
is  taught  to  bear  it  with  patience,  and  if  these  are  brought  on  by  him- 
self it  is  his  duty  to  discover  their  causes  and  try,  if  possible,  to  rem- 
edy them  If  the  causes,  however,  are  not  to  be  found  here  in  this  life 
he  must  account  for  them  by  the  wrongs  done  in  his  former  existence. 

Temperance  is  enjoined  upon  all  Buddhists  for  the  reason  that  the 
habit  of  using  intoxicating  things  tends  to  lower  the  mind  to  the  level 
of  that  of  an  idiot,  a  mad  man  or  an  evil  spirit. 

These  are  some  of  the  doctrines  and  moralities  taught  by  Bud- 
dhism, which  I  hope  will  give  you  an  idea  of  the  scope  of  the  Lord 
Buddha's  teachings.  In  closing  this  brief  paper,  I  earnestly  wish  you 
all,  my  brother  religionists,  the  enjoyment  of  long  life,  happiness  and 
prosperity. 


3uddhism, 


Paper  by  BANRIEU  YATSUBUCHI,  of  Japan. 


■■^  HE   radiating   light   of  the   civilization   of  the 

present  century,  to  be  seen  in  Europe  and 
America,  is  reflected  on  all  corners  of  the 
earth.  My  country  has  already  opened  inter- 
national intercourse  and  made  rapid  progress, 
owing  to  America,  for  which  I  return  many 
thanks.  The  present  state  of  the  world's 
civilization,  however,  is  limited  always  to  the 
near  material  world,  and  it  has  not  yet  set 
forth  the  best,  most  beautiful  and  most  truth- 
ful spiritual  world.  It  is  because  every  relig- 
ion, stooping  in  each  corner,  neglects  its  duty 
rjiiiiim:.-z:„-' tm ^ir  °^  universal  love  and  brotherhood.  But,  at 
|yH^K|ttj^3nr  last,  the  day  came  fortunately  that  all  religions 

I  'PIUJP I"  nil ^  sent  their  members  to  attend  the  world's  relig- 

ious congress  in  connection  with  the  Columbian 
exposition  of  1893. 
Buddhism  is  the  doctrine  taught  by  Buddha  Shakyamuni.  The 
word  Buddha  is  Sanscrit  and  in  Japanese  it  is  Satorim,  which  means 
understanding  or  comprehension.  It  has  three  meanings — self  com- 
prehension, to  let  others  comprehend  and  perfect  comprehension. 
When  wisdom  and  humanity  are  attained  thoroughly  by  one  he  may 
be  called  Buddha,  which  means  perfect  comprehension.  In  Buddhism 
we  have  Buddha  as  our  saviour,  the  spirit  incarnate  of  perfect  self-sac- 
rifice and  divine  compassion,  and  the  embodiment  of  all  that  is  pure 
and  good.  Although  Buddha  was  not  a  creator  and  had  no  power  to 
destroy  the  law  of  the  universe,  he  had  the  power  of  knowledge  to 
know  the  origin  of  nature  and  end  of  each  revolving  manifestation  of 
the  universal  phenomena.  He  suppressed  the  craving  and  passions  of 
his  mind  until  he  could  reach  no  higher  spiritual  and  moral  plane.  As 
every  object  of  the  universe  is  one  part  of  the  truth,  of  course  it  may 
become  Buddha,  according  to  a  natural  reason. 

The  only  difference  between  Buddha  and  all   other  beings  is  in  fined, 
point  of  supreme  enlightenment.     Kegon  Sutra  teaches  us  that  there 
is  no  distinction  between  Mind,  Buddha  and  Beings,  and  Nirvana  Su- 

409 


Baddha    Do- 


410 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Co  m  p  1  e  t  e 
Doctrines  o  f 
Buddha. 


No  Boom  for 
Censure. 


tra  also  teaches  us  that  all  beings  have  the  nature  of  Buddahood.  If 
one  does  not  neglect  to  purify  his  mind  and  to  increase  his  power  of 
religion,  he  may  take  in  the  spiritual  world  or  space  and  have  cogni- 
zance of  the  past,  present  and  future  in  his  mind.  Kishinron  tells  us 
that  space  has  no  limit,  that  the  worlds  are  innumerable,  that  the  beings 
are  countless,  that  Buddhas  are  numberless.  Buddhism  aims  to  turn 
from  the  incomplete,  superstitious  world  to  the  complete  enlighten- 
ment of  the  world  of  truth. 

The  complete  doctrines  of  Buddha,  who  spent  fifty  years  in  elab- 
orating them,  were  preached  precisely  and  carefully,  and  their  mean- 
ings are  so  profound  and  deep  that  I  cannot  explain  at  this  time  an 
infinitesimal  part  of  them.  His  preaching  was  a  compass  to  point 
out  the  direction  to  the  bewildering  spiritual  world.  He  taught  his 
disciples  just  as  the  doctor  cures  his  patient,  by  giving  several  med- 
icines according  to  the  different  cases.  Twelve  divisions  of  sutras  and 
eighty-fourthousand  laws,  made  to  meet  the  different  cases  of  Buddha's 
patients  in  the  suffering  world,  are  minute  classifications  of  Buddha's 
teaching.  Why  are  there  so  many  sects  and  preachings  in  Buddhism? 
Simply  because  of  the  differences  in  human  character.  His  teaching 
may  be  divided  under  four  heads:  Thinking  about  the  general  state  of 
the  world,  thinking  about  the  individual  character  simply,  conquering 
the  passions,  giving  up  the  life  to  the  sublime  first  principle 

There  is  no  room  for  censure  because  Buddhism  has  many  sects 
which  were  founded  on  Buddha's  teachings,  because  Buddha  consid- 
ered it  best  to  preach  according  to  the  spiritual  needs  of  his  hearers, 
and  leave  to  them  the  choice  of  any  particular  sect.  We  are  not 
allowed  to  censure  other  sects,  because  the  teaching  ot  each  guides  us 
all  to  the  same  place  at  last.  The  necessity  for  separating  the  many 
sects  arose  from  the  fact  that  the  people  of  different  countries  were 
not  alike  in  dispositions,  and  could  not  accept  the  same  truths  in  the 
same  way  as  others  One  teaching  of  Buddha  contains  many  ele- 
ments which  are  to  be  distributed  and  separated.  But  as  the  object, 
as  taught  by  Buddha,  is  one,  we  teach  the  ignorant  according  to  the 
conditions  that  arise  through  our  different  sects.  If  you  wish  to  know 
about  Buddhism  thoroughly  you  must  begin  the  study  of  it.  Those 
of  you  who  would  care  to  know  the  outline  of  Buddhism  might  read 
Professor  Nanjo's  English  translation  of  the  *'  History  of  the  Japanese 
Buddhist  Sects."  This  will  also  give  you  a  general  idea  ot  the  Bud- 
dhism of  Japan. 


B 

0) 

h 


3uddhism  and  Qhristianity. 


Paper  by  H.  DHARMAPALA,  of  India. 


AX  MULLER  says:  "When  a  religion 
has  ceased  to  produce  champions,  proph? 
ets  and  martyrs  it  has  ceased  to  live  in 
the  true  sense  of  the  word,  and  the 
decisive  battle  for  the  dominion  of  the 
world  would  have  to  be  fought  out 
among  the  three  missionary  religions 
which  are  alive:  Buddhism,  Moham- 
medanism and  Christianity."  Sir  Will- 
iam W.  Hunter,  in  his  ''Indian  Empire" 
(1893),  says:  **The  secret  of  Buddha's 
success  was  that  he  brought  spiritual 
deliverance  to  the  people.  He  preached 
that  salvation  was  equally  open  to  all 
men,  and  that  it  must  be  earned,  not  by 
propitiating  imaginary  deities,  but  by 
our  own  conduct.  His  doctrines  thus  cut  away 
the  religious  basis  of  caste  and  had  the  effi- 
ciency of  the  sacrificial  ritual  and  assailed  the 
supremacy  of  the  Brahmans  (priests)  as  the  mediators  between  God 
and  man."  Buddha  taught  that  sin,  sorrow  and  deliverance,  the  state 
of  man  in  this  life,  in  all  previous  and  in  all  future  lives,  are  the  inev- 
itable results  of  his  own  acts  (Karma).  He  thus  applied  the  inexorable 
law  of  cause  and  effect  to  the  soul.  What  a  man  sows  he  must  reap. 
As  no  evil  remains  without  punishment  and  no  good  deed  without 
reward,  it  follows  that  neither  priest  nor  God  can  prevent  each  act 
bearing  its  own  consequences.  Misery  or  happiness  in  this  life  is  the 
unavoidable  result  of  our  conduct  in  a  past  life,  and  our  actions  here 
will  determine  our  happiness  or  misery  in  the  life  to  come.  When  any 
creature  dies  he  is  born  again,  in  some  higher  or  lower  state  of  exist- 
ence, according  to  his  merit  or  demerit.  His  merit  or  demerit — that 
is,  his  character — consists  of  the  sum  total  of  his  actions  in  all 
previous  lives. 

By  this  great  law  of  Karma  Buddha  explained  the  inequalities  and 
apparent  injustice  of  men's  estate  in  this  world  as  the  consequence  of 

413 


Besnlts  of  His 
Own  Acts. 


414  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

acts  in  the  past,  while  Christianity  compensates  those  inequalities  by 
rewards  in  the  future.  A  system  in  which  our.  whole  well-being,  past, 
present  and  to  come,  depends  on  ourselves,  theoretically  leaves  little 
room  for  the  interference,  or  even  existence,  of  a  personal  God.  But 
the  atheism  of  Buddha  was  a  philosophical  tenet,  which,  so  far  from 
weakening  the  functions  of  right  and  wrong,  gave  them  new  strength 
from  the  doctrine  of  Karma,  or  the  metempsychosis  of  character.  To 
free  ourselves  from  the  thraldom  of  desire  and  from  the  fetters  of  sel- 
fishness was  to  attain  to  the  state  of  the  perfect  disciple,  Arabat,  in 
this  life  and  to  the  everlasting  rest  after  death. 
PracticaiAim  The  great  practical  aim  of  Buddha's  teaching  was  to  subdue  the 

Tea?hL^?*^^'^  lusts  of  the  flesh  and  the  cravings  of  self,  and  this  could  only  be  attained 
by  the  practice  of  virtue.  In  place  of  rites  and  sacrifices  Buddha  pre- 
scribed a  code  of  practical  morality  as  the  means  of  salvation.  The 
four  essential  features  of  that  code  were:  Reverence  to  spiritual  teach- 
ers and  parents,  control  over  self,  kindness  to  other  men,  and  reverence 
for  the  life  of  all  creatures.  He  urged  on  his  disciples  that  they  must 
not  only  follow  the  true  path  themselves,  but  that  they  should  teach 
it  to  all  mankind. 

The  life  and  teachings  of  Buddha  are  also  beginning  to  exercise  a 
new  influence  on  religious  thought  in  Europe  and  America.  Buddhism 
will  stand  forth  as  the  embodiment  of  the  eternal  verity  that  as  a  man 
sows  he  will  reap,  associated  with  the  duties  of  mastery  over  self  and 
kindness  to  all  men,  and  quickened  into  a  popular  religion  by  the 
example  of  a  noble  and  beautiful  life. 

Here  are  some  Buddhist  teachings  as  given  in  the  words  of  Jesus 
and  claimed  by  Christianity: 

Whosoever  cometh  to  Me  and  heareth  My  sa  ings  and  doeth 
them,  he  is  like  a  man  which  built  a  house  and  laid  the  foundation  on 
a  rock. 

Why  call  ye  me  Lord  and  do  not  the  things  which  I  say? 

Judge  not,  condemn  not,  forgive. 

Love  your  enemies  and  do  good,  hoping  for  nothing  again,  and 
your  reward  shall  be  great. 

Blessed  are  they  that  hear  the  word  of  God  and  keep  it. 

Be  ready,  for  the  Son  of  Man  cometh  at  an  hour  when  ye  think 
not. 

Sell  all  that  ye  have  and  give  it  to  the  poor. 

Soul,  thou  hast  much  goods  laid  up  for  many  years, take  thine  ease, 
eat,  drink  and  be  merry.  But  God  said  unto  him:  Thou  fool,  this 
night  thy  soul  shall  be  required  of  thee,  then  whose  shall  these  things 
be  which  thou  hast  provided  ? 

The  life  is  more  than  meat  and  the  body  more  than  raiment. 
Whosoever  he  be  of  you  that  forsaketh  not  all  that  he  hath  he  cannot 
be  My  disciple. 

He  that  is  faithful  in  that  which  is  least  is  faithful  in  much, 

Whosoever  shall  save  his  life  shall  lose  it,  and  whosoever  shall 
lose  his  life  shall  preserve  it. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  415 

For  behold  the  kingdom  of   God  is  within  you. 
There  is  no  man  that  hath  left  house  or  parents,   or  brethren,  or 
wife,  or  children,  for  the  kingdom  of   God's  sake  who  shall  not  receive 
manifold  more  in  this  present  time. 

Take  heed  to  yourselves  lest  at  any  time  your  hearts  be  over- 
charged with  surfeiting  and  drunkenness  and  cares  of  this  life.  Watch 
ye,  therefore,  and  pray  always. 

Here  are  some  Buddhist  teachings  for  comparison: 

Hatred  does  not  cease  by  hatred  at  any  time.  Hatred  ceases  by  Comp^Snf°' 
love.  This  is  an  ancient  law.  Let  us  live  happily,  not  hating  those 
who  hate  us.  Among  men  who  hate  us,  let  us  live  free  from  hatred. 
Let  one  overcome  anger  by  love.  Let  him  overcome  evil  by  good. 
Let  him  overcome  the  greedy  by  liberality,  let  the  liar  be  overcome  by 
truth. 

As  the  bee,  injuring  not  the  flower,  its  color  or  scent,  flies  away, 
taking  the  nectar,  so  let  the  wise  man  dwell  upon  the  earth. 

Like  a  beautiful  flower,  full  of  color  and  full  of  scfent,  the  fine 
words  of  him  who  acts  accordingly  are  full  of  fruit. 

Let  him  speak  the  truth,  let  him  not  yield  to  anger,  let  him  give 
when  asked,  even  from  the  little  he  has.  By  these  things  he  will  enter 
heaven. 

The  man  who  has  transgressed  one  law  and  speaks  lies  and  denies 
a  future  world,  there  is  no  sin  he  could  not  do. 

The  real  treasure  is  that  laid  up  through  charity  and  piety,temper- 
ance  and  self-control;  the  treasure  thus  hid  is  secured,  and  passes  not 
away. 

He  who  controls  his  tongue,  speaks  wisely  and  is  not  puffed  up; 
who  holds  up  the  torch  to  enlighten  the  world,  his  word  is  sweet. 

Let  his  livelihood  be  kindness,  his  conduct  righteousness.  Then 
in  the  fullness  of  gladness  he  will  make  an  end  of  grief. 

He  who  is  tranquil  and  has  completed  his  course,  who  sees  truth 
as  it  really  is,  but  is  not  partial   when   there  are  persons  of  different 
faith  to  be  dealt  with,  who  with  firm  mind  overcomes  ill  will  and  cov 
etousness,  he  is  a  true  disciple. 

As  a  mother,  even  at  the  risk  of  her  own  life,  protects  her  son, 
her  only  son,  so  let  each  one  cultivate  good  will  without  measure 
among  all  beings. 

Nirvana  is  a  state  to  be  realized  here  on  this  earth.  He  who  has 
reached  the  fourth  stage  of  holiness  consciously  enjoys  the  bliss  of 
Nirvana.  But  it  is  beyond  the  reach  of  him  who  is  selfish,  skeptical, 
realistic,  sensual,  full  of  hatred,  full  of  desire,  proud,  self-righteous  and 
ignorant.  When  by  supreme  and  unceasing  effort  he  destroys  all  sel- 
fishness and  realizes  the  oneness  of  all  beings,  is  free  from  all  preju- 
dices and  dualism,  when  he  by  patient  investigation  discovers  truth, 
the  stage  of  holiness  is  reached. 

Among  Buddhist  ideals  are  self-sacrifice  for  the  sake  of  others, 
compassion  based  on  wisdom,  joy  in  the  hope  that  there  is  final  bliss 
for  the  pure-minded,  altruistic  individual.    The  student  of  Buddha's 


416  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Buddhist  feligion  takes  the  burden  of  life  with  sweet  contentment;  uprightness 
Ideals.  is  his  delight;  he  encompasses  himself  with  holiness  in  word  and  deed; 

he  sustains  his  life  by  means  that  are  quite  pure;  good  is  his  conduct, 
guarded  the  door  of  his  senses,  mindful  and  self  possessed,  he  is  alto- 
gether happy. 

H.  T.  Buckle,  the  author  of  the  "History  of  Civilization,"  says: 
"A  knowledge  of  Buddhism  is  necessary  to  the  right  understanding  of 
Christianity.  Buddhism  is,  besides,  a  most  philosophical  creed.  Theo- 
logians should  study  it." 

In  his  inaugural  address  delivered  at  the  congress  of  orientals  last 
year  Max  Miiller  remarked:  *'As  to  the  religion  of  Buddha  being 
influenced  by  foreign  thought,  no  true  scholar  now  dreams  of  that. 
The  religion  of  Buddha  is  the  daughter  of  the  old  Brahman  religion 
and  a  daughter  in  many  respects  more  beautiful  than  the  mother.  On 
the  contrary,  it  was  through  Buddhism  that  India,  for  the  first  time, 
stepped  forth  from  the  isolated  position  and  became  an  actor  in  the 
historical  drama  of  the  world." 

Dr.  Hoey,  in  his  preface  to  Dr.  Oldberg's  excellent  work  on 
Buddha,  says:  ''To  thoughtful  men  who  evince  an  interest  in  the  com- 
parative study  of  religious  beliefs  Buddhism,  as  the  highest  effort  of 
pure  intellect  to  solve  the  problem  of  being,  is  attractive.  It  is  not 
less  so  to  the  metaphysician  and  the  sociologist,  who  study  the  philos- 
ophy of  the  modern  German  pessimistic  school  and  observe  its  social 
tendencies." 

Dr.  Rhys  David  says  that  Buddhism  is  a  field  of  inquiry,  in  which 
the  only  fruit  to  be  gathered  is  knowledge. 

R.  C.  Dutt  says:  "The  moral  teachings  and  precepts  of  Buddhism 
have  so  much  in  common  with  those  of  Christianity  that  some  connec- 
tion between  the  two  systems  of  religion  has  long  been  suspected.  Can- 
did inquirers  who  have  paid  attention  to  the  history  of  India  and  of  the 
Greek  world  during  the  centuries  immediately  preceding  the  Christian 
era,  and  noted  the  intrinsic  relationship  which  existed  between  these 
countries  in  scientific,  religious  and  literary  ideas;  found  no  difficulty 
in  believing  that  Buddhist  ideas  and  precepts  penetrated  into  the  Greek 
world  before  the  birth  of  Christ.  The  discovery  of  the  Asoka  inscription 
of  Hirnar,  which  tells  us  that  that  enlightened  emperor  of  India  made 
peace  with  five  Greek  kings  and  sent  Buddhist  missionaries  to  preach 
his  religion  in  Syria,  explains  to  us  the  process  by  which  the  ideas 
were  communicated.  Researches  into  doctrines  of  the  Therapeuts  in 
Egypt,  and  of  the  Essenes  in  Palestine,  leave  no  doubt,  even  in  the 
minds  of  such  devout  Christian  thinkers  as  Dean  Mansel,  that  the 
movement  which  those  sects  embodied  was  due  to  Buddhist  mission- 
aries who  visited  Egypt  and  Palestine  within  two  generations  of  the 
time  of  Alexander  the  Great.  A  few  writers  like  Benson,  Seydal  and 
Lillie  maintain  that  the  Christian  religion  has  sprung  directly  from 
Buddhism." 


27 


Buddhist  Priest,  Ceylon. 


3uddha. 

Paper  by  ZITSUZEN  ASHITSU. 


S  it  not,  really,  a  remarkable  event  in  human 
history  that  such  a  large  number  of  the  dele- 
gates of  different  creeds  are  come  together 
from  every  corner  of  the  world,  as  in  a  con- 
cert, to  discuss  one  problem  of  humanity — 
universal  brotherhood — without  the  least  jeal- 
ousy? I  am  so  happy  in  giving  an  address  as 
a  token  of  my  cordial  acceptance  of  the  mem- 
bership of  this  congress  of  religions. 

My  subject  is  Buddha.  This  subject  might 
be  treated  in  two  ways,  either  absolutely  or 
relatively.  But  if  I  were  to  take  an  absolute 
way  I  am  afraid  I  should  not  be  able  to  utter 
even  a  single  word,  because,  when  Buddha  is 
observed  at  absolute  perfection,  there  is  no  word 
in  human  tongue  which  is  powerful  enough  to 
interpret  the  state  of  its  grand  enlightenment.  So, 
meanwhile,  I  stoop  down  to  the  lower  stage,  that  is,  to  the  manner  of 
relativity,  in  treating  this  subject,  and  will  explain  the  highest  human 
enlightenment,  which  is  called  Buddha,  according  to  the  order  of  its 
five  attitudes;  that  is,  denomination,  personality,  principle,  function 
and  doctrine. 

Denomination.  Buddha  is  a  Sanskrit  word  and  is  translated 
Kakusha  in  Chinese  language.  The  word  Kaku  means  enlighten,  so 
one  who  enlightened  his  own  mind  and  also  enlightened  those  of 
others  was  called  Buddha.  Buddha  has  three  personalities,  namely, 
Hosshin,  Hoshin  and  Wojin.  Now,  in  Hosshin,  Ho  means  law  and 
Shin  means  personality,  so  it  is  the  name  given  to  the  personality  of 
the  constitution  after  the  Buddha  got  the  highest  Buddhahood.  This 
personality  is  entirely  colorless  and  formless,  but,  at  the  same  time,  it 
has  the  nature  of  eternality,  omnipresence,  and  unchangeableness. 
Hosshin  is  called  Birushana  in  Sanskrit  and  Hen-issai-sho  in  Chinese, 
both  meaning  omnipresence. 

Then,  in  Hoshin,  Ho  means  effect,  so  this  is  the  name  given  to 
the  personality  of  the  result,  which  the  Buddha  attained  by  refining 

419 


What     the 
Word    Baddha 


420  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

his  action.  Its  Sanskrit  name  is  Rushana,  and  in  Chinese  it  is  Joman, 
in  which  Jo  means  clear  and  Man  means  fullness,  and  when  put 
together  it  means  a  state  of  the  mind  free  from  lust  and  evil  desire, 
but  full  of  enlightened  virtues  instead. 

This  personality  has  another  designation,  which  is  called  Jiyn- 
shin,  meaning  an  enjoying  personality.  And  it  is  again  subdivided 
into  two  classes  of  Jijiyu  and  Vajiyo.  Jijiyu  means  to  enjoy  the 
Buddha  himself,  the  pleasure  of  attaining  to  the  highest  human  virt- 
ues; while  Tajiyu,  which  is  also  called  world  enlightenment,  desig- 
nates the  Buddha's  benevolent  action  of  imparting  his  holy  pleasure 
to  his  fellow  beings  with  his  supreme  doctrine. 

In  short,  the  former  is  to  enlighten  one's  own  mind,  while  the  lat- 
ter is  to  enlighten  those  of  others.  These  two  make  a  whole  as  Hoshin, 
which  is  the  name  given  to  the  personality  of  the  constitution,  as  I 
mentioned  before,  attained  by  the  Buddha  by  his  self-culture.  So  this 
personality  has  a  beginning,  but  no  end. 

Lastly,  Wojin  is  the  name  given  to  a  personality  which  spontane- 
^ities^in^One!"  ously  appears  to  all  kinds  of  beings  in  any  state  and  condition  in  order 
to  preach  and  enlighten  them  equally.  In  Sanskrit  it  is  called  Sha- 
kammi,  and  in  Chinese,  Noninjakumoku.  Jakumoku  means  calmness 
and  Nonin  means  humanity.  He  is  perfectly  calm;  therefore  he  is  en- 
tirely free  from  life  and  death.  He  is  perfectly  humane;  consequently 
is  not  content  even  in  his  state  of  Nirvana. 

These  three  personalities  which  I  have  just  briefly  mentioned  are 
the  attributes  of  the  Buddha's  intellectual  activity,  and  at  the  same 
time  they  are  the  attributes  of  his  one  supreme  personality.  Nay,  in 
the  way  of  explanation,  we  can  say  that  these  three  personalities  are 
not  the  monopoly  of  the  Buddha,  but  we  also  are  provided  with  the 
same  attributes.  Our  constitution  is  Hosshin,  our  intellect  is  Hoshin, 
while  our  actions  are  Wojin.  Then  what  is  the  difference  between  the 
ordinary  beings  and  Buddha,  who  is  most  enlightened  of  all?  Noth- 
ing but  that  he  is  developed,  by  his  self-culture,  to  the  highest  state, 
while  we  ordinary  beings  are  buried  in  the  dust  of  passions.  If  we 
cultivate  our  minds  we  can,  of  course,  clear  off  the  clouds  of  ignorance 
and  reach  the  same  enlightened  place  with  the  Buddha. 

So  in  my  sect  of  Buddhism  we,  the  ordinary  beings,  are  also  called 
Risoku  Buddha,  or  beings  with  nature  of  Buddha.  But,  as  our  minds 
are  unfortunately  full  of  lusts  and  superstition,  we  cannot  be  called 
Kukyosoku  Buddha,  as  Ahaka,  or  Gautama,  is.  He  is  so  entitled  be- 
cause he  has  sprung  up  to  the  highest  state  of  mental  achievement,  and 
there  is  no  higher  attainable.  He  says,  in  his  sacred  Sutra,  "Bomino," 
'T  am  the  Buddha  already  enlightened  hereafter." 

Personality.  The  person  of  Buddha  is  perfectly  free  from  life  and 
death.  (Fusho  fumetsu.)  We  call  it  Nehan  or  Nirvana.  Nehan  is 
divided  into  four  classes:  Honrai  Jishoshojo  Nehan,  Uyo  Nehan,  Muyo 
Nehan,  Mujusho*  Nehan. 

Honrai  Jishoshojo  Nehan  is  the  name  given  to  the  nature  of 
Buddha,  which  has  neither  beginning  nor  end,  and  is  perfectly  clear  of 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  421 

lust  like  a  perfect  mirror.  But  such  an  excellent  nature  as  I  just  men- 
tioned is  not  the  peculiar  property  of  Buddha,  but  every  being  in  the 
universe  has  just  the  same  constitution  as  Buddha.  So  it  is  told  in 
Kegon  Sutra  that  "  There  is  no  slight  distinction  between  Mind, 
Buddha  and  Beings." 

Uyo  Nehan  is  the  name  given  to  the  state  little  advanced  from  the 
above,  when  we  perceive  that  our  solicitude  is  fleeting,  our  lives  are 
inconstant,  and  even  there  is  no  such  thing  as  ego.  In  this  state  our 
mind  is  quite  empty  and  clear,  but  there  still  remains  one  thing,  that 
is,  the  body.     So  it  is  called  Nyo,  or  "something  left." 

Muyo  Nehan  is  the  state  which  has  advanced  one  step  higher  than 
Uyo.  In  this  Nehan  our  body  and  intellect  come  to  entire  annihila- 
tion and  there  nothing  is  traceable;  therefore,  this  state  is  called  Muyo, 
or  "nothing  left." 

Mujusho  Nehan  is  the  highest  state  of  Nirvana.  In  this  state  we 
get  a  perfect  intellectual  wisdom;  we  are  no  more  subject  to  birth  and 
death.  Also,  we  become  perfectly  merciful;  we  are  not  content  with 
the  self-indulging  state  of  highest  Nirvana,  but  weappearto  the  beings 
of  every  class  to  save  them  from  prevailing  pains  by  imparting  the 
pleasure  of  Nirvana. 

These  being  the  principal  grand  desires  of  Buddhahood,  the  four      Foar  Merci- 
merciful  vows  accompany  them,  namely:  fuivows. 

I  hope  I  can  save  all  the  beings  in  the  universe  from  this  igno- 
rance! 

I  hope  I  can  abstain  from  my  inexhaustible  desires  of  ignorance! 

I  hope  I  can  comprehend  the  boundless  meaning  of  the  doctrine 
of  Buddha! 

I  hope  I  can  attain  the  highest  enlightenment  of  Buddhaship! 

Out  of  these  four  classes  of  Nirvana  the  first  and  last  are  called 
the  Nirvana  of  Mahayana,  while  the  remaining  are  that  of   Ninayana. 

Principle.  The  fundamental  principle  of  Buddha  is  the  mind, 
which  may  be  compared  to  a  boundless  sea  into  which  the  thousand 
rivers  of  Buddha's  doctrines  flow;  so  it  is  Buddhism  comprehends  the 
whole  mind. 

The  mind  is  absolutely  so  grand  and  marvelous  that  even  the 
heaven  can  never  be  compared  to  its  highness,  while  the  earth  is  too 
short  for  measuring  its  thickness.  It  has  shape  neither  long  nor  short, 
neither  round  nor  square.  Its  existence  is  neither  inside  nor  outside, 
nor  even  in  the  middle  part  of  bodily  structure.  It  is  purely  colorless 
and  formless  and  appears  freely  and  actively  in  every  place  through- 
out the  universe.  But  for  the  convenience  of  studying  its  nature  we 
call  it.  True  Mind  of  Absolute  Unity  (Shinnyo). 

It  is  told  in  Sutra  that  "all  figures  in  the  universe  are  stamped  but 
by  the  one  form."  What  does  that  one  form  mean?  It  is  nothing  but 
another  designation  of  Absolute  Unity  and  that  stamps  out  figures, 
means  the  innumerable  phenomena  before  our  eyes  which  are  the 
shadow  or  appearance  of  the  Absolute  Unity. 

Thus  the  mind  and  the  figure  (or  color)  reflect  each  other;  so  the 


422  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

mind  cannot  be  seen  without  the  figure  and  the  figure  cannot  be  seen 
without  the  mind.  In  other  words,  the  figure  and  mind  are  standing 
relatively,  so  the  figure  cannot  exist  without  the  mind  and  the  mind 
cannot  exist  without  the  figure.  It  is  told  in  Sutra  that  "when  we  see 
color  we  see  mind."  There  is  nothing  but  the  absolute  mind-unity 
throughout  the  universe.  Every  form  of  figure  such  as  heaven,  earth, 
mountains,  rivers,  trees,  grasses,  even  a  man,  or  what  else  it  might  be, 
is  nothing  but  the  grand  personality  of  absolute  unity.  And  as  this 
absolute  unity  is  the  only  object  with  which  Buddha  enlightens  all 
kinds  of  existing  beings,  so  it  is  clear  that  the  principle  of  Buddha  is 
the  mind. 
Functions.* ^^^  Function.   Three  sacred  virtues  are  essential  functions  of  Buddha, 

which  are  the  sacre<l  wisdom,  the  graceful  humanity,  and  the  sublime 
courage.  Of  these  the  sacred  wisdom  is  also  called  absolute  wisdom. 
Wisdom  in  ordinary  is  a  function  of  mind  which  has  the  power  of  judg- 
ing. When  it  is  acting  relatively  to  the  lusts  of  mind  it  is  called,  in 
Buddhism,  relative  wisdom,  and  when  standing  alone,  without  relation 
to  ignorance  or  superstition,  it  is  called  absolute  wisdom.  The  Buddha 
with  his  absolute  wisdom  is  called  Monju  Bosatsu,  or  Buddha  of  intel- 
lectual light  (Chiye  Kivo  Butsu),  or  Myochi  Mutorin  (marvelous  wis- 
dom, nothing  comparable). 

The  graceful  humanity  is  a  production  of  wisdom.  When  intel- 
lectual light  shines,  penetrating  the  clouds  of  ignorant  superstition  of 
all  beings,  they  are  free  from  suffering,  misery,  and  endowed  with  an 
enlightened  pleasure.  It  is  told  in  Sutra:  "The  mind  of  Buddha  is  so 
full  of  humanity  that  he  waits  upon  every  being  with  an  absolutely  equal 
humanity." 

The  object  of  Buddha's  own  enlightenment  is  to  endow  with  pleas- 
ure and  happiness  all  beings  without  making  a  slight  distinction  among 
them.  So  it  is  told  in  Hokke  Sutra  that  "Now  all  these  three  worlds 
(which,  as  a  whole,  means  the  universe)  are  possessed  of  my  hand,  all 
beings  upon  them  are  my  loving  children.  These  worlds  are  full  of 
innumerable  pains,  from  which  I  alone  can  save  them." 

The  word  "humanity"  in  Buddhism  is  interpreted  in  two  ways. 
One  is  to  tender  and  bring  something  up,  while  the  other  to  pity  and 
save.  Again,  the  humanity  of  Buddha  is  divided  into  three  classes, 
namely,  humanity  relating  to  all  kinds  of  beings,  humanity  relating  to 
the  appearance,  and  humanity  universally  common  to  all  things. 

Now,  firstly,  humanity  relating  to  all  beings  is  the  humanity  with 
which  Buddha  comprehends  the  relation  of  all  beings  and  saves  them 
all  alike,  just  as  merciful  parents  would  do  their  children.  Secondly, 
humanity  relating  to  the  appearance  is  the  humanity  with  which  Buddha 
comprehends  all  phenomenal  appearances  which  exist  in  relation  to 
conditions  and  preserves  them  on  the  field  of  perfect  unity,  where  there 
are  no  such  distinctions  as  ego  and  non-ego,  and  no  difference  of 
beings.  Thirdly,  humanity  which  is  universally  common  to  all  beings, 
is  the  humanity  with  which  Buddha,  appearing  everywhere,  saves  all 
the  beings  according  to  their  different  conditions,  as  naturally  as  a 


THE   WORLDS  CONGRESS  OF  RELIGIONS,  423 

lodestone  attracts  iron.  This  is  one  of  the  four  holy  vows  of  Buddha, 
that  is:  "I  hope  I  can  save  all  the  beings  in  the  universe  from  their 
ignorance." 

Although  the  Buddha  have  these  two  virtues  of  wisdom  and  hu- 
manity, he  could  never  save  a  being  if  he  had  not  another  sacred 
virtue,  that  is,  courage.  But  he  had  such  wonderful  courage  as  to  give 
up  his  imperial  priesthood,  full  of  luxury  and  pleasure,  simply  for  the 
sake  of  fulfilling  his  desire  of  salvation.     Not  only  this,  he  will  not  , 

spare  any  trouble  or  suffering,  hardship  or  severity,  in  order  to  crown 
himself  with  spiritual  success. 

So  Amita  Buddha  also  said  to  himself  that  "firmness  of  mind  will 
never  be  daunted  amid  an  extreme  of  pains  and  hardships."  Truly, 
nothing  can  be  done  without  courage.  Courage  is  the  mother  of 
success.  Courage  is  the  foundation  of  all  requisites  for  success.  It  is 
the  same  in  the  saying  of  Confucius,  "a  man  who  has  humanity  in  his 
mind,  has,  as  a  rule,  certain  courage." 

Among  the  disciples  of  the  Buddha,  Kwan-on  represents  humanity, 
Monju  represents  wisdom  and  Sei-shi  represents  courage;  so  it  is 
very  manifest  that  these  three  sacred  virtues  are  essential  functions  of 
Buddha. 

Doctrine.     After  Shaku  Buddha's  departure  from  this  world  two     Doctrinal 
disciples,  Kasho  and  Suan,  collected  the  dictations  of  his  teachings.  Teachings. 
This   is   the  first  appearance  of  Buddha's  book,  and   it  was  entitled 
"The  Three  Stores  of  Hinayana  (Sanzo),"  which   means  it  contains 
three  different  classes  of  doctrine,  namely,  Kyo,  or  principle;  Ritsu, 
or  law,  and  Ron,  or  argument. 

Now,  firstly,  Kyo  (Sanskrit  Sutra)  is  a  Chinese  word  which  means 
permanent,  so  that  it  designates  the  principle  which  is  permanent  and 
is  taken  as  the  origin  of  the  law  of  the  Buddhist.  Secondly,  Ritsu 
(Sanskrit  Vini)  means  a  law  or  commandment,  so  that  this  portion  of 
the  stores  contains  the  commandments  founded  by  the  Buddha  to 
stop  human  evils.  Thirdly,  Ron  (Sanskrit  Abidarma)  means  argument  or 
discussion,  so  this  part  contains  all  the  arguments  or  discussions  written 
by  his  disciples  or  followers. 

These  three  stores  being  a  part  of  Buddhist  works,  there  is  another 
collection  of  three  stores  which  is  called  that  of  Mahayana,  compiled 
by  the  disciples  of  the  Buddha  Monju  Miroku,  Anan,  etc.  Both  the 
Hinayana  and  Mahayana  were  prevailing  together  among  the  coun- 
tries of  India  for  a  longtime  after  the  Buddha's  departure.  But  when 
several  hundred  years  were  passed  they  were  gradually  divided  into 
three  parts.  One  of  them  has  been  spread  toward  northern  countries 
such  as  Thibet,  Mongolia,  Manchuria,  etc.  One  has  been  spread  east- 
ward through  China,  Corea  and  Japan.  Another  branch  of  Buddhism  is 
still  remaining  in  the  southern  portion  of  Asiatic  countries  such  as  Cey- 
lon, Siam,  etc.  These  three  branches  are  respectively  called  Northern 
Mahayana,  Eastern  Mahayana  and  Southern  Hinayana,  and  at  present  . 
Eastern  Mahayana,  in  Japan,  is  the  most  powerful  of  all  the  Buddhist; 
branches. 


424  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

The  difference  between  Mahayana  and  Hinayana  is  this:  The 
former  is  to  attain  an  enlightenment  by  getting  hold  of  the  intellectual 
constitution  of  Buddha,  while  the  latter  teaches  how  to  attain  Nirvana 
by  obeying  strictly  the  commandments  given  by  Buddha.  But  if  you 
would  ask  which  is  the  principal  part  of  Buddhism,  I  should  say  it  is, 
of  course,  Mahayana,  in  which  is  taught  how  to  become  Buddha  our- 
selves instead  of  Hinayana. 

There  have  been  a  great  many  Europeans  and  Americans  who 
studied  Buddhism  with  interest,  but  unfortunately  they  have  never 
ciurionf  ^°^'  heard  of  Mahayana.  They  too  hastily  concluded  that  the  true  doc- 
trine of  Buddhism  is  Hinayana,  and  that  so-called  Mahayana  is  noth- 
ing but  a  portion  of  Indian  pure  philosophy.  They  are  wrong.  They 
have  entirely  misunderstood.  They  have  only  poorly  gained,  with 
their  scanty  knowledge,  a  smattering  of  Buddhism.  They  are  entirely 
ignorant  of  the  boundless  sea  of  Buddha's  doctrine  rolling  just  beneath 
their  feet.  His  preaching  is  really  so  great  that  the  famous  Chisha- 
daishi,  of  ancient  China,  divided  it  into  five  epochs  of  time  and  eight 
teachings. 

Rigkt  after  Buddha  attained  his  perfect  enlightenment,  he  preached 
that  all  beings  have  the  same  nature  and  wisdom  with  him.  This  epoch 
is  called  Kegon. 

Then  he  preached  the  Hinayana  doctrine  of  four  Agons;  that  is, 
Cho  Agon,  Chu  Agon,  Zo  Agon,  Zochi  Agon.  This  doctrine  is 
divided  into  three  classes,  namely,  Shomon,  Engaku,  and  Bosaku. 
Buddha  preached  and  taught  to  the  Shomon  class  of  his  followers  the 
principle  of  four  glorious  doctrines,  according  to  which  one  can  attain 
Nirvana  of  Hinayana.  Firs':,  the  world  is  full  of  sufferings  and 
miseries;  second,  superstitions  and  lusts  come  one  after  another  and 
induce  us  to  misconceive  birth  and  death;  third,  the  way  of  attaining 
Nirvana  is  to  get  rid  of  pains;  fourth,  calmness  and  emptiness  is  the 
profound  state  of  Nirvana. 

Next  he  preached  to  his  followers  of  the  Engaku  class  about  the 
doctrine  of  twelve  causes  and  conditions  of  human  mind,  which  follow 
each  other  continually  just  like  links  in  a  chain — sudden  appearance 
of  idea,  continuation  of  idea,  intellect,  uniting  of  intellect  and  body, 
completion  of  six  organs,  feeling,  retaining,  loving,  catching,  having 
birth,  old  age  and  death.  In  this  class  one  is  also  able  to  attain  Nir- 
vana by  closely  pursuing  the  course  of  mental  culture. 

Then  he  taught  six  glorious  behaviors  to  his  followers  of  the 
Bosaku  class,  by  which  men  become  Buddha,  such  as  charity,  good 
behavior,  forbearance,  diligence,  meditation,  comprehension.  These 
three  teachings  of  Agon  are  what  are  called  the  three  fundamental 
principles  of  Hinayana. 

After  he  finished  the  teaching  of  Agon  he  began  to  preach  the 
principle  of  Yuima,  Shiyaku,  Eyoga,  Ryogon,  etc.  This  was  the  means 
adopted  by  him  to  lead  the  disciples  from  Hinayana  doctrine  to 
Mahayana,  and  the  time  is  called  the  Ho-do  Epoch. 

Next  comes  the  epoch  of  Mahayana,  or  the  time  when  he  taught 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  425 

the  personality  of  wisdom,  that  it  is  perfectly  spiritual  and  entirely 
colorless  and  formless.  By  this  teaching  he  led  his  higher  disciples  to 
comprehend  the  constitution  of  the  spiritual  world. 

And  he  at  last  brought  his  disciples  to  the  highest  summit  of  his 
doctrine,  where  he  taught  the  perfect  principle  of  absolute  unity,  the 
perfect  enlightenment  of  true,  grand  Nirvana.  This  epoch  is  called 
the  time  of  Hokke  and  Nehan  (or  Nirvana). 

The  five  epochs  are  so  arranged  according  to  the  development  of 
the  Shaka  Buddha's  preaching.  His  intention  is  simply  to  lead  his 
followers  into  the  glorious  stage  of  true  Nirvana,  so  he,  for  the  sake  of 
convenience,  temporarily  showed  the  truth  at  the  first,  and  then  pro- 
ceeded step  by  step  to  the  absolutely  highest  truth. 

This  is  a  brief  explanation  of  the  five  epochs  of  Buddha's  preach- 
ing.    Now  let  me  speak  a  few  words,  of  the  so-called  eight  teachings. 

First  comes  Ton,  that  is,  sudden,  and  it  is  a  teaching  for  the 
persons  who  have  a  quick  perception.  Second  comes  Zen,  that  is,  by  ^xmq  Epochs 
degrees,  and  it  is  a  teaching  for  the  class  of  beings  who  can  only  of  Preaching, 
develope  gradually,  step  by  step.  Third  comes  Himitsu,  that  is, 
secret,  and  it  is  the  teaching  which  does  not  correspond  to  either  of  Ton 
or  Zen,  but  which  each  understand  separately.  Fourth  comes  Fujo,  that 
•is,  unfixed,  and  it  is  the  teaching  which  corresponds  to  both  Ton  and 
Zen  ;  it  means  that  the  teaching  is  not  limited  to  any  particular  class 
at  all,  but  sometimes  it  is  for  the  beings  with  quick  perception,  while 
sometimes  it  is  for  the  beings  of  gradual  progress,  or,  in  other  words, 
it  preaches  as  the  case  might  demand.  Fifth  comes  Zo,  that  is,  a  store, 
and  it  is  the  teaching  of  three  collections  of  principles,  law  and 
argument.  Sixth  comes  Tsu,  that  is,  correspondence,  and  it  is  the 
preaching  which  corresponds  with  those  three,  the  fifth,  the  seventh  and 
the  eighth.  Seventh  comes  Beku,  that  is,  difference,  and  it  is  a  teaching 
quite  different  from  those  with  which  the  last  corresponds.  Eighth 
comes  En,  that  is,  perfection,  and  it  is  the  teaching  of  perfect  absoluteness. 

Of  these  eight  teachings,  the  first  four  are  called  the  four  kinds  of 
teaching  manners,  while  the  last  four  are  called  the  four  kinds  of  teach- 
ing principle.  These  eight  teachings  are  the  doorway  through  which 
the  Buddhists  enter  the  perfect  enlightenment. 

Daizokyo,  or  "  complete  work  of  Shaku  Buddha,"  is  really  a  won- 
derful store  of  truth.  Most  students  in  Buddhism  lose  their  courage 
and  ambition  at  the  first  glance  at  this  inexhaustible  fountain  of  the 
truth,  so  profound  in  meaning.  But  still  the  pleasure  once  felt  in 
digesting  its  meaning  can  never  he  forgotten,  and  will  naturally  lead 
scholars  into  deeper  and  deeper  parts  of  the  sea  of  spiritual  tranquillity 
and  calmness.  They  will  at  once  understand  that  those  deep  problems 
are  nothing  but  symbols  of  grand  unity  which  is  perfectly  absolute 
from  the  human  word.  So,  shortly  before  closing  his  eyes,  Shaku 
Buddha  said:  **  I  have  never  spoken  a  word  until  now,  since  I  attained 
to  perfect  enlightenment."  If  you  understand  what  Shaku  said  you  can 
easily  see  the  greatness  of  Buddha  or  his  attainment. 

I  am  not  an  orator,  neither  a  great  talker,  myself,  but  I  sincerely 


426  THE  WORLD'S  CONGRESS  OF  REUGIONS, 

believe  that  your  characteristic  quick  perception  has  made  you  under- 
stand what  I  have  said  hitherto,  and  that  the  miscomprehension  you 
had  about  Buddha  or  Buddhism  has  been  cleared  off.  But  I  hope  you 
will  not  stay  there  satisfied  with  what  you  have  hitherto  understood. 
Go  on,  my  dear  brothers  and  sisters.  Keep  on,  and  you  will  at  last 
succeed  in  crowning  your  future  with  the  perfect  enlightenment.  It  is 
for  your  own  sake.  Nay,  not  only  for  your  own,  but  also  for  your 
neighbors.  You  occidental  nations,  working  in  harmony,  have  wrought 
out  the  civilization  of  the  present  century,  but  who  will  it  be  that 
establishes  the  spiritual  civilization  of  the  twentieth  century?  It  must 
be  you. 

You  know  very  well  that  our  sun-rising  Island  of  Japan  is  noted 
for  its  beautiful  cherry-tree  flowers.     But  don't  you  know  that  our 
Flowers   of  native  country   is  also  the  kingdom  where  the  flowers  of  truth  are 
Truth.  blooming   in  great  beauty  and   profusion  at  all  seasons?     Come  to 

Japan.  Don't  forget  to  take  with  you  the  truth  of  Buddhism.  Ah, 
hail  the  glorious  spiritual  spring  day,  when  the  song  and  odor  of  truth 
invite  you  all  out  to  our  country  for  the  search  for  holy  paradise! 

I  do  not  believe  it  totally  uninteresting  to  give  here  a  short  account 
of  our  Indo  Busseki  Kofuku  Society,  of  Japan. 

The  object  of  this  society  is  to  restore  and  re-establish  the  holy 
places  of  Buddhism  in  India  and  to  send  out  a  certain  number  of 
Japanese  priests  to  perform  devotional  services  in  them,  and  promote 
the  convenience  of  pilgrims  from  Japan.  These  holy  places  are  Buddha 
Gaya,  where  Buddha  attained  to  the  perfect  enlightenment;  Kapila- 
vastu,  where  Buddha  was  born;  the  Deer  Park,  where  Buddha  first 
preached,  and  Kusinagara,  where  Buddha  entered  Nirvana. 

Two  thousand  nine  hundred  and  twenty  years  ago — that  is,  1,026 
years  before  Christ — the  world  became  honored — Prince  Siddhartha 
was  born  in  the  palace  of  his  father,  King  Suddhodana,  in  Kapilavastu, 
the  capital  of  the  kingdom  Magadha.  When  he  was  nineteen  years  old 
he  began  to  lament  men's  inevitable  subjection  to  the  various  suffer- 
ings of  sickness,  old  age  and  death;  and,  discarding  all  his  precious 
possessions  and  the  heirship  of  the  kingdom,  he  went  into  a  mount- 
ain jungle  to  seek,  by  meditation  and  asceticism,  the  way  of  escape 
from  these  sufferings.  After  spending  six  years  there  and  finding  that 
the  way  he  sought  was  not  in  asceticism,  he  went  out  from  there  and 
retired  under  the  Bodhi  tree,  of  Buddha  Gaya,  where  at  last,  by 
profound  meditation,  he  attained  the  supreme  wisdom  and  became 
Buddha.  The  light  of  truth  and  mercy  began  to  shine  from  him  over 
the  whole  world,  and  the  way  of  perfect  emancipation  was  opened  for 
all  human  beings,  so  that  everyone  can  bathe  in  his  blessings  and  walk 
in  the  way  of  enlightenment. 

When  the  ancient  King  Asoka,  of  Magadha,  was  converted  to 
Buddhism,  he  erected  a  large  and  magnificent  temple  over  the  spot  to 
show  his  gratitude  to  the  founder  of  his  new  religion. 

But,  sad  to  say,  since  the  fierce  Mohammedans  invaded  and  laid 
waste  the  country,  there  being  no  Buddhist  to  guard  the  temple,  its 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  427 

possession  fell  into  the  hand  of  a  Brahmanist  priest,  who  chanced  to 
come  there  and  seized  it. 

It  was  early  in  the  spring  of  1891  that  the  Japanese  priest,  Rev. 
Shaku  Kionen,  in  company  with  H.  Dharmapala,  of  Ceylon,  visited 
this  holy  ground.  The  great  Buddha  Gaya  temple  was  carefully  re- 
paired and  restored  to  its  former  state  by  the  British  government,  but 
they  could  not  help  being  very  much  grieved  to  see  it  subjected  to 
much  desecration  in  the  hands  of  the  Brahmanist,  Mahant,  and  com- 
municated to  us  their  earnest  desire  to  rescue  it. 

With  warm  sympathy  for  them  and  thinking,  as  Sir  Edwin  Arnold 
said,  that  it  is  not  right  for  Buddhists  to  leave  the  guardianship  of  the 
holy  center  of  a  Buddhist's  religion  of  grace  to  the  hand  of  a  Brah-  BroShood.** 
manist  priest,  we  organized  this  Indo  Busseki  Kofuku  Society,  in  Japan, 
to  accomplish  the  object  above  mentioned,  in  co-operation  with  the 
Maha  Bodhi  Society,  organized  by  Mr.  H.  Dharmapala  and  other 
Buddhist  brothers  in  India. 

These  are  the  outlines  of  the  origin  and  object  of  our  Indo  Busseki 
Kofuku  Society;  and  I  believe  our  Buddha  Gaya  movement  will  bring 
people  of  all  Buddhist  countries  into  closer  connection  and  be  instru- 
mental in  promoting  the  brotherhood  among  the  people  of  the  whole 
world. 


'J'he    Principles  of  the   3^^hmo-§omaj, 

Paper  by  PROTAP  CHUNDER  MOZOOMDAR,  of  Calcutta,  India. 


Mother  of  Re- 
iigion. 


R.  PRESIDENT,  Representatives  of 
Nations  and  Religions:  I  told  you 
the  other  day  that  India  is  the  mother 
of  religion,  the  land  of  evolution. 
I  am  going  this  morning  to  give  you  an 
example,  or  demonstrate  the  truth  of 
what  I  said.  The  Brahmo-Somaj,  of 
India,  which  I  have  the  honor  to  repre- 
sent, is  that  example.  Our  society  is  a 
new  society;  our  religion  is  a  new  re- 
ligion; but  it  comes  from  far,  far  antiq- 
uity, from  the  very  roots  of  our  nation- 
al life,  hundreds  of  centuries  ago. 

Sixty-three  years  ago  the  whole 
land  of  India — the  whole  country  of 
Bengal — was  full  of  a  mighty  clamor.  The 
greatjarring  noise  ofa  heterogeneous  polytheism 
rent  the  stillness  of  the  sky.  The  cry  of  widows; 
nay,  far  more  lamentable,  the  cry  of  those 
miserable  women  who  had  to  be  burned  on  the  funeral  pyre  of  their 
dead  husbands,  desecrated  the  holiness  of  God's  earth. 

We  had  the  Buddhist,  goddess  of  the  country,  the  mother  of  the 
people,  ten  handed,  holding  in  each  hand  the  weapons  for  the  defense 
of  her  children.  We  had  the  white  goddess  of  learning,  playing  on 
her  Vena,  a  stringed  instrument  of  music,  the  strings  of  wisdom,  be- 
cause, my  friends,  all  wisdom  is  musical;  where  there  is  a  discord  there 
is  no  deep  wisdom.  [Applause.]  The  goddess  of  good  fortune,  hold- 
ing in  her  arms,  not  the  horn,  but  the  basket  of  plenty,  blessing  the 
nations  of  India,  was  there,  and  the  god  with  the  head  of  an  elephant, 
and  the  god  who  rides  on  a  peacock — martial  men  are  always  fashion- 
able, you  know,  and  the  33,0CX),000  of  gods  and  goddesses  besides.  I 
have  my  theory  about  the  mythology  of  Hinduism,  but  this  is  not 
the  time  to  take  it  up. 

Amid  the  din  and  clash  of  this  polytheism  and  so-called  evil, 
amid  all  the  darkness  of  the  times,  there  arose  a  man,  a  Brahman,  pure 
bred  and  pure  born,  whose  name  was  Raja  Ram  Dohan  Roy.     In  his 

428 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  429 

boyhood  he  had  studied  the  Arabic  and  Persian;  he  had  studied  San- 
skrit, and  his  own  mother  was  a  Bengalee.  Before  he  was  out  of  his 
teens  he  made  a  journey  to  Thibet  and  learned  the  wisdom  of  the 
Lamas. 

Before  he  became  a  man  he  wrote  a  book  proving  the  falsehood 
of  all  polytheism  and  the  truth  of  the  existence  of  the  living  God. 
This  brought  upon  his  head  persecution,  nay,  even  such  serious  dis- 
pleasure of  his  own  parents  that -he  had  to  leave  his  home  for  awhile 
and  live  the  life  of  a  wanderer.  In  1830  this  man  founded  a  society 
known  as  the  Brahmo-Somaj;  Brahma,  as  you  know,  means  God. 
Brahmo  means  the  worshiper  of  God,  and  Somaj  means  society;  there- 
fore Brahmo-Somaj  means  the  society  of  the  worshipers  of  the  one 
living  God.  While,  on  the  one  hand  he  established  the  Brahmo-Somaj, 
on  the  other  hand  he  co-operated  with  the  British  government  to 
abolish  the  barbarous  custom  of  suttee,  or  the  burning  of  widows  with 
their  dead  husbands.  In  1832  he  traveled  to  England,  the  very  first 
Hindu  who  ever  went  to  Europe,  and  in  1833  he  died,  and  his  sacred 
bones  are  interred  in  Brisco,  the  place  where  every  Hindu  pilgrim 
goes  to  pay  his  tribute  of  honor  and  reverence. 

This  monotheism,  the  one  true  living  God — this  society  in  the 
name  of  this  great  God — what  were  the  underlying  principles  upon 
which  it  was  established?  The  principles  were  those  of  the  old  Hin-  qw  Hindu 
du  Scriptures.  The  Brahmo-Somaj  founded  this  monotheism  upon  Scriptures, 
the  inspiration  of  the  Vedas  and  the  Upanishads.  When  Rajar  Ram 
Dohan  Roy  died  his  followers  for  awhile  found  it  nearly  impossible  to 
maintain  the  infant  association.  But  the  spirit  of  God  was  there.  The 
movement  sprang  up  in  the  fullness  of  time.  The  seeds  of  eternal 
truth  were  sown  in  it;  how  could  it  die?  Hence  in  the  course  of  time 
other  men  sprang  up  to  preserve  it  and  contribute  toward  its  growth. 
Did  I  say  the  spirit  of  God  was  there?  Did  I  say  the  seed  of  eternal 
truth  was  there?     There!     Where? 

All  societies,  all  churches,  all  religious  movement  have  their 
foundation,  not  without,  but  within  the  depths  of  the  human  soul. 
[Applause.]  Where  the  basis  of  a  church  is  outside  the  floods  shall 
rise,  the  rain  shall  beat,  and  the  storm  shall  blow,  and  like  a  heap  of 
sand  it  will  melt  into  the  sea.  Where  the  basis  is  within  the  heart, 
within  the  soul,  the  storm  shall  rise,  and  the  rain  shall  beat,  and  the 
flood  shall  come,  but  like  a  rock  it  neither  wavers  nor  falls.  So  that 
movement  of  the  Brahmo-Somaj  shall  never  fall.  [Applause.]  Think 
for  yourselves,  my  brothers  and  sisters,  upon  what  foundation  your 
house  is  laid. 

In  the  course  of  time,  as  the  movement  grew  the  members  began 
to  doubt  whether  the  Hindu  Scriptures  'were  really  infallible.  In 
their  souls,  in  the  depth  of  their  intelligence,  they  thought  they  heard 
a  voice  which  here  and  there,  at  first  in  feeble  accents,  contradicted 
the  deliverances  of  the  Vedas  and  the  Upanishads.  What  shall  be  our 
theological  principles?  Upon  what  principles  shall  our  religion  stand? 
The  small  accents  in  which  the  question  first  was  asked  became  louder 


430 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Extract  from 
all   Scriptures. 


Reformation 
of  Society. 


and  louder  and  were  more  and  more  echoed  in  the  rising  religious 
society  until  it  became  the  most  practical  of  all  problems — upon  what 
book  shall  true  religion  stand?  ^ 

Briefly,  they  found  that  it  was  impossible  that  the  Hindu  Script- 
ures should  be  the  only  records  of  true  religion.  They  found  that  the 
spirit  was  the  great  source  of  confirmation,  the  voice  of  God  was  the 
great  judge,  the  soul  of  the  indweller  was  the  revealer  of  truth,  and, 
although  there  were  truths  in  the  Hindu  Scriptures,  they  could  not 
recognize  them  as  the  only  infallible  standard  of  spiritual  reality.  So 
twenty-one  years  after  the  foundation  of  the  Brahmo-Somaj  the  doc- 
trine of  the  infallibility  of  the  Hindu  Scriptures  was  given  up. 

Then  a  further  question  came.  The  Hindu  Scriptures  only  not 
infallible!  Are  there  not  other  Scriptures  also?  Did  I  not  tell  you  the 
other  day  that  on  the  imperial  throne  of  India  Christianity  now  sat 
with  the  Gospel  of  Peace  in  one  hand  and  the  scepter  of  civilization 
in  the  other?  [Applause.]  The  Bible  had  penetrated  into  India;  its 
pages  were  unfolded,  its  truths  were  read  and  taught.  The  Bible  is 
the  book  which  mankind  shall  not  ignore.  [Applause.]  Recognizing, 
therefore,  on  the  one  hand,  the  great  inspiration  of  the  Hindu  Script- 
ures, we  could  not  but  on  the  other  hand  recognize  the  inspiration 
and  the  authority  of  the  Bible.  [Applause.]  And  in  1861  we  pub- 
lished a  book  in  which  extracts  from  all  scriptures  were  given  as  the 
book  which  was  to  be  read  in  the  course  of  our  devotions. 

Our  monotheism,  therefore,  stands  upon  all  Scriptures.  That  is 
our  theological  principle,  and  that  principle  did  not  emanate  from  the 
depths  of  our  own  consciousness,  as  the  donkey  was  delivered  out  of 
the  depths  of  the  German  consciousness;  it  came  out  as  the  natural 
result  of  the  indwelling  of  God  spirit  within  our  fellow  believers.  No, 
it  was  not  tha  Christian  missionary  that  drew  our  attention  to  the 
Bible;  it  was  not  the  Mohammedan  priests  who  showed  us  the  excel- 
lent passages  in  the  Koran;  it  was  no  Zoroastrian  who  preached  to  us 
the  greatness  of  his  Zend-Avesta;  but  there  was  in  our  hearts  the  God 
of  infinite  reality,  the  source  of  inspiration  of  all  the  books,  of  the 
Bible,  of  the  Koran,  of  the  Zend-Avesta,  who  drew  our  attention  to 
His  excellencies  as  revealed  in  the  record  of  holy  experience  every- 
where. By  His  leading  and  by  His  light  it  was  that  we  recognized 
these  facts,  and  upon  the  rock  of  everlasting  and  eternal  reality  our 
theological  basis  was  laid.     [Loud  applause.] 

What  is  theology  without  morality?  What  is  the  inspiration  of 
this  book  or  the  authority  of  that  prophet  without  personal  holiness — 
the  cleanliness  of  this  God-made  temple  and  the  cleanliness  of  the 
deeper  temple  within?  Spon  after  we  had  got  through  our  theology 
the  question  stared  us  in  the  face  that  we  were  not  good  men,  pure 
minded,  holy  men,  and  that  there  were  innumerable  evils  around  us,  in 
our  houses,  in  our  national  usages,  in  the  organization  of  our  society. 
The  Brahmo-Somaj,  therefore,  next  laid  its  hand  upon  the  reformation 
of  society.  In  185 1  the  first  intermarriage  was  celebrated.  Intermar- 
riage in  India  means  the  marriage  of  persons  belonging  to  different 


What    the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  431 

castes.  Caste  is  a  sort  of  Chinese  wall  that  surrounds  every  household 
and  every  little  community,  and  beyond  the  limits  of  which  no  auda- 
cious man  or  woman  shall  stray.  In  the  Brahmo-Somaj  we  asked, 
"Shall  this  Chinese  wall  disgrace  the  freedom  of  God's  children  for- 
ever?"    Break  it  down;  down  with  it,  and  away.     [Cheers.] 

Next,  my  honored  leader  and  friend,  Keshub  Chunder  Sen,  so  ar- 
ranged that  marriage  between  different  castes  should  take  place.  The 
Brahmans  were  offended.  Wiseacres  shook  their  heads;  even  leaders 
of  the  Brahmo-Somaj  shrugged  up  their  shoulders  and  put  their  hands 
into  their  pockets.  *'These  young  firebrands,"  they  said,  "are  going  to 
set  fire  to  the  whole  of  society."  But  intermarriage  took  place,  and 
widow  marriage  took  place. 

Do  you  know  what  the  widows  of  India  are?  A  little  girl  of  ten 
or  twelve  years  happens  to  lose  her  husband  before  she  knows  his  wldows^of^in! 
features  very  well,  and  from  that  tender  age  to  her  dying  day  she  shall  *^^  *''®- 
go  through  penances  and  austerities  and  miseries  and  loneliness  and 
disgrace  which  you  tremble  to  hear  of.  I  do  not  approve  of  or  under- 
stand the  conduct  of  a  woman  who  marries  a  first  time  and  then  a 
second  time  and  then  a  third  time  and  a  fourth  time — who  marries  as 
many  times  as  there  are  seasons  in  the  year.  [Laughter  and  ap- 
plause.] I  do  not  understand  the  conduct  of  such  men  and  women. 
But  I  do  think  that  when  a  little  child  of  eleven  loses  what  men  call 
her  husband,  and  who  has  never  been  a  wife  for  a  single  day  of  her 
life,  to  put  her  to  the  wretchedness  of  a  lifelong  widowhood,  and  in- 
flict upon  her  miseries  which  would  disgrace  a  criminal,  is  a  piece  of 
inhumanity  which  cannot  too  soon  be  done  away  with.  [Applause.] 
Hence  intermarriages  and  widow  marriages.  Our  hands  were  thus 
laid  upon  the  problem  of  social  and  domestic  improvement,  and  the 
result  of  that  was  that  very  soon  a  rupture  took  place  in  the  Brahmo- 
Somaj.  We  young  men  had  to  go — we,  with  all  our  social  reform — 
and  shift  for  ourselves  as  we  best  might.  When  these  social  reforms 
were  partially  completed  there  came  another  question. 

We  had  married  the  widow;  we  had  prevented  the  burning  of 
widows;  what  about  her  personal  purity,  the  sanctification  of  our  own 
consciences,  the  regeneration  of  our  own  souls?  What  about  our 
acceptance  before  the  awful  tribunal  of  the  God  of  infinite  justice? 
Social  reform  and  the  doing  of  public  good  is  itself  only  legitimate 
when  it  develops  into  the  all-embracing  principle  of  personal  purity 
and  the  holiness  of  the  soul. 

My  fi-iends,  I  am  often  afraid,  I  confess,  when  I  contemplate  the 
condition  of  European  and  American  society,  when  your  activities  are 
so  manifold,  your  work  is  so  extensive  that  you  are  drowned  in  it  and 
you  have  little  time  to  consider  the  great  questions  of  regeneration,  of 
personal  sanctification,  of  trial  and  judgment  and  of  acceptance  before 
God.  That  is  the  question  of  all  questions.  [Applause.]  A  right 
theological  basis  may  lead  to  social  reform,  but  a  right  line  of  public 
activity  and  the  doing  of  good  is  bound  to  lead  to  the  salvation  of  the 
doer's  soul  and  the  regeneration  of  public  men. 


432  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

After  the  end  of  the  work  of  our  social  reform  we  were  therefore 
led  into  this  great  subject,  How  shall  this  unregenerate  nature  be  re- 
generated; this  defiled  temple,  what  waters  shall  wash  it  into  a  new 
and  pure  condition?  All  these  motives  and  desires  and  evil  impulses, 
the  animal  inspirations,  what  will  put  an  end  to  them  all,  and  make 
man  what  he  was,  the  immaculate  child  of  God,  as  Christ  was,  as  all 
regenerated  men  were?  [Applause.]  Theological  principle  first,  moral 
principle  next,  and  in  the  third  place  the  spiritual  of  the  Brahmo- 
Somaj. 

Devotions,  repentance,  prayer,  praise,  faith;  throwing  ourselves 
entirely  and  absolutely  upon  th^e  spirit  of  God  and  upon  His  saving 
BonSHoHm»8s^  love.  Moral  aspirations  do  not  mean  holiness;  a  desire  of  being  good 
does  not  mean  to  be  good.  The  bullock  that  carries  on  his  back 
hundred-weights  of  sugar  does  not  taste  a  grain  of  sweetness  because 
of  its  unbearable  load.  And  all  our  aspirations,  and  all  our  fine  wishes, 
and  all  our  fine  dreams  and  fine  sermons,  either  hearing  or  speaking 
them — going  to  sleep  over  them  or  listening  to  them  intently — these 
will  never  make  a  life  perfect.  Devotion  only,  prayer,  direct  percep- 
tion of  God's  spirit,  communion  with  Him,  absolute  self-abasement 
before  His  majesty;  devotional  fervor,  devotional  excitement,  spiritual 
absorption,  living  and  movmg  in  God — that  is  the  secret  of  personal 
holiness      [Loud  applause.] 

And  in  the  third  stage  of  our  career,  therefore,  spiritual  excite- 
ment, long  devotions,  intense  fervor,  contemplation,  endless  self- 
abasement,  not  merely  before  God  but  before  man,  became  the  rule  of 
our  lives.  God  is  unseen;  it  does  not  harm  anybody  or  make  him 
Making  Con-  appear  less  respectable  if  he  says  to  God:  'T  am  a  sinner;  forgive 
fessions.  me."     But  to  make  your  confessions  before  man,  to  abase  yourselves 

before  your  brothers  and  sisters,  to  take  the  dust  off  the  feet  of  holy 
men,  to  feel  that  you  are  a  miserable,  wretched  object  in  God's  holy 
congregation — that  requires  a  little  self-humiliation,  a  little  moral 
courage.  Our  devotional  life,  therefore,  is  two-fold,  bearing  reverence 
and  trust  for  God  and  reverence  and  trust  for  man,  and  in  our  infant 
and  apostolical  church  we  have,  therefore,  often  immersed  ourselves 
into  spiritual  practices  which  would  seem  absurd  to  you  if  I  were  to 
relate  them  in  your  hearing. 

The  last  principle  I  have  to  take  up  is  the  progressiveness  of  the 
Brahmo-Somaj.  Theology  is  good;  moral  resolutions  are  good;  de- 
votional fervor  is  good.  The  problem  is,  How  shall  we  go  on  ever  and 
Divine  Per-  ^^^^  ^^  ^^  onward  way,  in  the  upper  path  of  progress  and  approach 
fection.  "  toward  divine  perfection?  God  is  infinite;  what  limit  is  there  in  His 
goodness  or  His  wisdom  or  His  righteousness?  All  the  Scriptures 
sing  His  glory;  all  the  prophets  in  the  heaven  declare  His  majesty; 
all  the  martyrs  have  reddened  the  world  with  their  blood  in  order 
that  His  holmess  might  be  known.  God  is  the  one  infinite  good; 
and,  after  we  had  made  our  three  attempts  of  theological,  moral  and 
spiritual  principle,  the  question  came  that  God  is  the  one  eternal  and 
infinite,  the  inspirer  of  all  human  kind.     The  part  of  bur  progress  then 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


433 


lay  toward  allying  ourselves,  toward  affiliating  ourselves  with  the 
faith  and  the  righteousness  and  wisdom  of  all  religions  and  all  man- 
kind. 

Christianity  declares  the  glory  of  God;  Hinduism  speaks  about 
His  infinite  and  eternal  excellence;  Mohammedanism,  with  fire  and 
sword,  proves  the  almightiness  of  His  will;  Buddhism  says  how  joy- 
ful and  peaceful  He  is.  He  is  the  God  of  all  religions,  of  all  denom- 
inations, of  all  lands,  of  all  Scriptures,  and  our  progress  lay  in  har- 
monizing these  various  systems,  these  various  prophecies  and  devel- 
opments into  one  great  system.  Hence  the  new  system  of  religion  in 
the  Brahmo-Somaj  is  called  the  New  Dispensation.  The  Christian 
speaks  in  terms  of  admiration  of  Christianity;  so  does  the  Hebrew  of 
Judaism;  so  does  the  Mohammedan  of  the  Koran;  so  does  the  Zoroas- 
trian  of  the  Zend-Avesta.  The  Christian  admires  his  principles  of 
spiritual  culture;  the  Hindu  does  the  same;  the  Mohammedan  does 
the  same. 

But  the  Brahmo-Somaj  accepts  and  harmonizes  all  these  precepts, 
systems,  principles,  teachings  and  disciplines  and  makes  them  into  one 
system,  and  that  is  his  religion.  For  a  whole  decade,  my  friend, 
Keshub  Chundler  Sen,  myself  and  other  apostles  of  the  Brahmo-Somaj 
have  traveled  from  village  to  village,  from  province  to  province,  from 
continent  to  continent,  declaring  this  new  dispensation  and  the  har- 
mony of  all  religious  prophecies  and  systems  unto  the  glory  of  the  one 
true,  living  God.  But  we  are  a  subject  race;  we  are  uneducated;  we 
are  incapable;  we  have  not  the  resources  of  money  to  get  men  to  listen 
to  our  message.  In  the  fullness  of  time  you  have  called  this  august 
parliament  of  religions,  and  the  message  that  we  could  not  propagate 
you  have  taken  into  your  hands  to  propagate.  We  have  made  that 
the  gospel  of  our  very  lives,  the  ideal  of  our  very, being. 

I  do  not  come  to  the  sessions  of  this  parliament  as  a  mere  student, 
not  as  one  who  has  to  justify  his  own  system.  I  come  as  a  disciple,  as 
a  follower,  as  a  brother.  May  your  labors  be  blessed  with  prosperity, 
and  not  only  shall  your  Christianity  and  your  America  be  exalted,  but 
the  Brahmo-Somaj  will  feel  most  exalted;  and  this  poor  man  who  has 
come  such  a  long  distance  to  crave  your  sympathy  and  your  kindness 
shall  feel  himself  amply  rewarded. 

May  the  spread  of  the  New  Dispensation  rest  with  you  and  make 
you  our  brothers  and  sisters.  Representatives  of  all  religions,  may  all 
your  religions  merge  into  the  Fatherhood  of  God  and  in  the  brother- 
hood of  man,  that  Christ's  prophecy  may  be  fulfilled,  the  world's  hope 
may  be  fulfilled,  and  mankind  may  become  one  kingdom  with  God,  our 
Father.     [Loud  cheers. J 


God    of    all 
Beligione. 


Precepts 
Harxuonized- 


Comes  as  a 
Brother. 


Xhe  Spiritual  jdeas  of  the  B^^hmo-Somaj. 


Paper  by  B.  NAGARKAR,  of  Bombay. 


HE  last  few  days  various  faiths  have  been  press- 
ing their  claims -upon  your  attention.  And  it 
must  be  a  great  puzzle  and  perplexity  for  you 
to  accept  any  of  these  or  all  of  these.  But 
during  all  these  discussions  and  debates  1 
would  earnestly  ask  you  all  to  keep  in  mind 
one  prominent  fact — that  the  essence  of  all 
these  faiths  is  one  and  the  same.  The  truth 
that  lies  at  the  root  of  them  all  is  unchanged 
and  unchanging.  But  it  requires  an  impartial 
and  dispassionate  consideration  to  understand 
and  appreciate  this  truth.  One  of  the  poets 
of  our  country  has  said: 

''When  Scriptures  differ,  and  faiths  dis- 
agree, a  man  should  see  truth  reflected  in  his 
own  spirit." 
This  truth  cannot  be  observed  unless  we  are  prepared  to  forget 
the  accident  of  our  nationality.  We  are  all  too  apt  to  be  carried  away 
for  or  against  a  system  of  religion  by  our  false  patriotism,  insular 
nationality  and  scholarly  egotism.  This  state  of  the  heart  is  detri- 
mental to  spiritual  culture  and  spiritual  development.  Self-annihila- 
tion and  self-effacement  are  the  only  means  of  realizing  the  verities  of 
the  spiritual  world.  The  mind  of  man  is  like  a  lake;  and  just  as  the 
clear  and  crystal  image  of  the  evening  moon  cannot  be  faithfully 
reflected  on  the  surface  of  the  lake  so  long  as  the  waters  are  disturbed 
by  storms  and  waves,  so  in  the  same  way  spiritual  truths  cannot  be 
imaged  in  the  heart  of  man  so  long  as  his  mind  is  disturbed  by  the 
storms  of  false  pride  and  partial  prejudice. 

I  stand  before  you  as  an  humble  member  of  the  Brahmo-Somaj, 
and  if  the  followers  of  other  religions  will  commend  to  your  attention 
their  own  respective  creeds,  my  humble  attempt  will  be  to  place  before 
you  the  liberal  and  cosmopolitan  principles  of  my  beloved  church. 

The  fundamental,  spiritual  ideal  of  the  Brahmo-Somaj  is  belief  in 
the  existence  of  one  true  God.  Now,  the  expression,  belief  in  the 
existence  of  God,  is  nothing  new  to  you.     In  a  way  you  all  believe  in 

435 


Detrim  -nt  to 
Spiritual  tJui- 
ture. 


436  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

God,  but  to  us  of  the  Brahmo-Somaj  that  belief  is  a  stern  reality;  it  is 
not  a  logical  idea;  it  is  nothing  arrived  at  after  an  intellectual  process. 
It  must  be  our  aim  to  feel  God,  to  realize  God  in  our  daily  spiritual 
communion  with  Him.  We  must  be  able,  as  it  were,  to  feel  His  touch; 
to  feel  as  if  we  were  shaking  hands  with  Him.  This  deep,  vivid, 
real  and  lasting  perception  of  the  Supreme  Being  is  the  first  and  fore- 
most ideal  of  the  theistic  faith. 

You,  in  the  western  countries,  are  too  apt  to  forget  this  ideal. 
The  ceaseless  demand  on  your  time  and  energy,  the  constant  worry 
and  hurry  of  your  business  activity  and  the  artificial  conditions  of  your 
western  civilization  are  all  calculated  to  make  you  forgetful  of  the  per- 
sonal presence  of  God.  You  are  too  apt  to  be  satisfied  with  a  mere 
belief;  perhaps  at  the  best,  a  notional  belief  in  God.  The  eastern  does 
not  live  on  such  a  belief,  and  such  a  belief  can  never  form  the  life  of  a 
lifegiving  faith.  It  is  said  that  the  way  to  an  Englishman's  heart  is 
through  his  stomach;  that  is,  if  you  wish  to  reach  his  heart  you  must 
do  so  through  the  medium  of  that  wonderful  organ  called  the  stom- 
ach. The  stomach,  therefore,  is  the  life  of  an  Englishman,  and  all  his 
life  rests  in  his  stomach. 

Wherein  does  the  heart  of  a  Hindu  lie?     It  lies  in  his  sight.     He 

Lives  by  Sight,  is  not  satisfied  unless  and  until  he  has  seen  God.     The  highest  dream 

of  his  spiritual  life  is  God-vision — the  seeing  and  feeling  in  every 

place  and  at  every  time  the  presence  of  a  Supreme  Being.     He  does 

not  live  by  bread,  but  by  sight. 

The  second  spiritual  ideal  of  the  Brahmo-Somaj  is  the  unity 
of  truth.  We  believe  that  truth  is  born  in  time  but  not  in  a  place. 
No  nation,  no  people,  or  no  community  has  any  exclusive  monopoly 
of  God's  truth.  It  is  a  misnomer  to  speak  of  truth  as  Christian  truth, 
Hindu  truth,  or  Mohammedan  truth. 

Truth  is  the  body  of  God.  In  His  own  providence  He  sends  it 
through  tne  instrumentality  of  a  nation  or  a  people,  but  that  is  no 
reason  why  that  nation  or  tnat  people  should  pride  themselves  for 
having  been  the  medium  of  that  truth.  Thus,  we  must  always  be  ready 
to  receive  the  Gospel  truth  from  whatever  country  and  from  whatever 
people  it  may  come  to  us.  We  all  believe  in  the  principle  of  free  trade 
or  unrestricted  exchange  of  goods.  And  we  eagerly  hope  and  long 
for  the  golden  day  when  people  of  every  nation  and  of  every 
clime  will  proclaim  the  principle  of  free  trade  in  spiritual  matters  as 
ardently  and  as  zealously  as  they  are  doing  in  secular  affairs  or  in 
industrial  matters. 

It  appears  to  me  that  it  is  the  duty  of  us  all  to  put  together  the 
grand  and  glorious  truths  believed  in  and  taught  by  different  nations 
of  the  world.  This  synthesis  of  truth  is  a  necessary  result  of  the 
niyo  ra  .  j-g^ognition  of  the  principle  of  the  unity  of  truth.  Owing  to  this 
character  of  the  Brahmo-Somaj  the  church  of  Indian  theism  has  often 
been  called  an  eclectic  church;  yes,  the  religion  of  the  Brahmo-Somaj 
is  the  religion  of  eclecticism — of  putting  together  the  spiritual  truths 
of  the  entire  humanity  and  of  earnestly  striving  after  assimilating  them 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  437 

with  our  spiritual  being.     The  religion  of  the  Brahmo-Somaj  is  inclusive 
and  not  exclusive. 

The  third  spiritual  ideal  of  the  Brahmo-Somaj  is  the  harmony  of 
prophets.  We  believe  that  the  prophets  of  the  world — spiritual 
teachers  Such  as  Vyas  and  Buddha,  Moses  and  Mohammed,  Jesus  and 
Zoroaster,  all  form  a  homogeneous  whole.  Each  has  to  teach  man- 
kind his  own  message.  Every  prophet  was  sent  from  above  with  a 
distinct  message,  and  it  is  the  duty  of  us  who  live  in  these  advanced 
times  to  put  these  messages  together  and  thereby  harmonize  and  unify 
the  distinctive  teachings  of  the  prophets  of  the  world.  It  would  not 
do  to  accept  the  one  and  reject  all  the  others,  or  to  accept  some  and 
reject  even  a  single  one.  The  general  truths  taught  by  these  different 
prophets  are  nearly  the  same  in  their  essence;  but,  in  the  midst  of  all 
these  universal  truths  that  they  taught,  each  has  a  distinctive  truth  to 
teach,  and  it  should  be  our  earnest  purpose  to  find  out  and  understand 
this  particular  truth.  To  me  Vyas  teaches  how  to  understand  and 
apprehend  the  attributes  of  Divinity.  The  Jewish  prophets  of  the  Old 
Testament  teach  the  idea  of  the  sovereignty  of  God;  they  speak  of 
God  as  a  king,  a  monarch,  a  sovereign  who  rules  over  the  affairs  of 
mankind  as  nearly  and  as  closely  as  an  ordinary  human  king.  Moham- 
med, on  the  other  hand,  most  emphatically  teaches  the  idea  of 
the  Unity  of  God.  He  rebelled  against  the  trinitarian  doctrine 
imported  into  the  religion  of  Christ  through  Greek  and  Roman 
influences.  The  monotheism  of  Mohammed  is  hard  and  unyielding, 
aggressive  and  almost  savage.  I  have  no  sympathy  with  the  errors  or 
erroneous  teachings  of  Mohammedanism,  or  of  any  religion  for  that 
matter.  In  spite  of  all  such  errors  Mohammed's  ideal  of  the  Unity  of 
God  stands  supreme  and  unchallenged  in  his  teachings. 

Buddha,  the  great  teacher  of  morals  and  ethics,  teaches  in  Buddhism 
most  sublime  strains  the  doctrine  of  Nirvana,  or  self-denial  and  self-  deniai!^^  ^^^' 
effacement.  This  principle  of  extreme  self-abnegation  means  nothing 
more  than  the  subjugation  and  conquest  of  our  carnal  self.  For  you 
know  that  man  is  a  composite  being.  In  him  he  has  the  angelic  and 
the  animal;  and  the  spiritual  training  of  our  life  means  no  more  than 
subjugation  of  the  animal  and  the  setting  free  of  the  angelic. 

So,  also,  Christ  Jesus  of  Nazareth  taught  a  sublime  truth  when 
he  inculcated  the  noble  idea  of  the  Fatherhood  of  God.  He  taught 
many  other  truths,  but  the  Fatherhood  of  God  stands  supreme  above 
them  all.  The  brotherhood  of  man  is  a  mere  corollary,  or  a  conclu- 
sion, deduced  from  the  idea  of  the  Fatherhood  of  God.  Jesus  taught 
this  truth  in  the  most  emphatic  language,  and,  therefore,  that  is  the 
special  message  that  He  has  brought  to  fallen  humanity.  In  this  way, 
by  means  of  an  honest  and  earnest  study  of  the  lives  and  teachings  of 
different  prophets  of  the  world,  we  can  find  out  the  central  truth  of 
each  faith.  Having  done  this,  itshould  be  our  highest  aim  to  harmon- 
ize all  these  and  to  build  up  our  spiritual  nature  on  them. 

The  religious  history  of  the  present  century  has  most  clearly 
shown  the  need  and  necessity  of  the  recognition  of  some  universal 


438 


THE   WORLD'S  CONGRESS  OF  RELIGIOlVS. 


Yearning  for 
Universal 
Religion. 


Oootinuons 
chain  of  Trut^is 


truths  in  religion.  For  the  last  several  years  there  has  been  a  cease- 
less yearning,  a  deep  longing  after  such  a  universal  religion.  The 
present  parliament  of  religions,  which  we  have  been  for  the  last  few 
days  celebrating  with  so  much  edification  and  ennoblement,  is  the 
clearest  indication  of  this  universal  longing,  and  whatever  the  prophets 
of  despondency,  or  the  champions  of  orthodoxy,  may  say  or  feel,  every 
individual  who  has  the  least  spark  of  spirituality  alive  in  him  must  feel 
that  this  spiritual  fellowship  that  we  have  enjoyed  for  the  last  several 
days,  within  the  precincts  of  this  noble  hall,  cannot  but  be  productive 
of  much  that  leads  toward  the  establishment  of  universal  peace  and 
good  will  among  men  and  nations  of  the  world. 

To  us  of  the  Brahmo-Somaj  this  happy  consummation,  however  par- 
tial and  imperfect  it  may  be  for  the  time  being,  is  nothing  short  of 
a  sure  foretaste  of  the  realization  of  the  principle  of  the  harmony  of 
prophets.  In  politics  and  in  national  government  it  is  now  an  estab- 
lished fact  that  in  future  countries  and  continents  on  the  surface  of  the 
earth  will  be  governed,  not  by  mighty  monarchies  or  aristocratic  autoc- 
racies, but  by  the  system  of  universal  federation.  The  history  of  po- 
litical progress  in  your  own  country  stands  in  noble  evidence  of  my 
statement;  and  I  am  one  of  those  who  strongly  believe  that  at  some 
future  time  every  country  will  be  governed  by  itself  as  an  independent 
unit,  though  in  some  respects  may  be  dependent  on  some  brother 
power  or  sister  kingdom.  What  is  true  in  politics  will  also  be  true  in 
religion;  and  nations  will  recognize  and  realize  the  truths  taught  by 
the  universal  family  of  the  sainted  prophets  of  the  world. 

In  the  fourth  place,  we  believe  that  the  religion  of  the  Brahmo- 
Somaj  is  a  dispensation  of  this  age;  it  is  a  message  of  unity  and  har- 
mony; of  universal  amity  and  unification,  proclaimed  from  above.  We 
do  not  believe  in  the  revelation  of  books  and  men,  of  histories  and  his- 
torical records.  We  believe  in  the  infallible  revelation  of  the  Spirit — 
in  the  message  that  comes  to  man,  by  the  touch  of  human  spirit  with 
the  supreme  spirit.  And  can  we  even  for  a  moment  ever  imagine  that 
the  spirit  of  God  has  ceased  to  work  in  our  midst?  No,  we  cannot. 
Even  today  God  communicates  His  will  to  mankind  as  truly  and  as 
really  as  he  did  in  the  days  of  Christ  or  Moses,  Mohammed  or 
Buddha. 

The  dispensations  of  the  world  are  not  isolated  units  of  truth;  but 
viewed  at  as  a  whole,  and  followed  out  from  the  earliest  to  the  latest 
in  their  historical  sequence,  they  form  a  continuous  chain,  and  each 
dispensation  is  only  a  link  in  this  chain.  It  is  our  bounden  duty  to 
read  the  message  of  each  dispensation  in  the  light  that  comes  from 
above,  and  not  according  to  the  dead  letter  that  might  have  been  re- 
corded in  the  past.  The  interpretation  of  letters  and  words,  of  books 
and  chapters,  is  a  drag  behind  on  the  workings  of  the  spirit.  Truly 
hath  it  been  said  that  the  letter  killeth.  Therefore,  brethren,  let  us 
seek  the  guidance  of  the  Spirit  and  interpret  the  message  of  the  Su- 
preme Spirit  by  the  help  of  His  Holy  Spirit. 

Thus   the   Brahmo-Somaj    seeks  to  Hinduize  Hinduism,  Moham- 


We  WORLD'S  CONGRESS  OF  RELIGIONS.  439 

danize  Mohammedism,  and  Christianize  Christianity.  And  whatever 
the  champions  of  old  Christian  orthodoxy  may  say  to  the  contrary, 
mere  doctrine,  mere  dogma  can  never  give  life  to  any  country  or 
community.  We  are  ready  and  most  willing  to  receive  the  truths  of  R^adytoRe- 
the  religion  of  Christ  as  truly  as  the  truths  of  the  religions  of  other 
prophets,  but  we  shall  receive  these  from  the  life  and  teachings  of 
Christ  Himself,  and  not  through  the  medium  of  any  church  or  the  so- 
called  missionary  of  Christ.  If  Christian  missionaries  have  in  them 
the  meekness  and  humility,  and  the  earnestness  of  purpose  that  Christ 
lived  in  His  own  life,  and  so  pathetically  exemplified  in  His  glorious 
death  on  the  cross,  let  our  missionary  friends  show  it  in  their  lives. 

We  are  wearied  of  hearing  the  dogmas  of  Christendom  reiterated 
from  Sunday  to  Sunday,  from  hundreds  of  pulpits  in  India,  and  evan- 
gelists and  revivalists,  of  the  type  of  Dr.  Pentecost,  who  go  to  our 
country  to  sing  to  the  same  tune  only  add  to  the  chaos  and  confusion 
presented  to  the  natives  of  India  by  the  dry  and  cold  lives  of  hundreds 
and  thousands  of  his  Christian  brethren.  They  come  to  India  on  a 
brief  sojourn,  pass  through  the  country  like  birds  of  passage,  moving 
at  a  whirlwind  speed,  surrounded  by  Christian  fanatics  and  dogmatists, 
and  to  us  it  is  no  matter  of  wonder  that  they  do  not  see  any  good,  or 
having  seen  it  do  not  recognize  it,  in  any  of  the  ancient  or  modern  re- 
ligious systems  of  India.  Mere  rhetoric  is  not  reason,  nor  is  abuse  an 
argument,  unless  it  be  the  argument  of  a  want  of  common  sense.  And 
we  are  not  disposed  to  quarrel  with  any  people  if  they  are  inclined  to 
indulge  in  these  two  instruments  generally  used  by  those  who  have  no 
truth  on  their  side.  For  these  our  only  feeling  is  a  feeling  of  pity — 
unqualified,  unmodified,  earnest  pity,  and  we  are  ready  to  ask  God  to 
forgive  them,  for  they  know  not  what  they  say. 

The  first  ideal  of  the  Brahmo-Somaj  is  the  ideal  of  the  Motherhood 
of  God.  I  do  not  possess  the  powers,  nor  have  I  the  time  to  dwell  at 
length  on  this  most  sublime  ideal  of  the  church  of  Indian  theism. 
The  world  has  heard  of  God  as  the  Almighty  Creator  of  the  universe, 
as  the  Omnipotent  Sovereign  that  rules  the  entire  creation,  as  the  Pro- 
tector, the  Saviour  and  the  Judge  of  the  human  race;  as  the  Supreme 
Being,  vivifying  and  enlivening  the  whole  of  the  sentient  and  insen- 
tient nature. 

We  humbly  believe  that  the  world  has  yet  to  understand  and  rea_ 
ize,  as  it  never  has  in  the  past,  the  tender  and  loving  relationship  that 
exists  between  mankind  and  their  Supreme,  Universal,  Divine  Mother. 
Oh,  what  a  world  of  thought  and  feeling  is  centered  in  that  one  mono- 
syllabic word  ma,  which  in  my  language  is  indicative  of  the  English 
word  mother.  Words  cannot  describe,  hearts  cannot  conceive  of  the 
tender  and  self  sacrificing  love  of  a  human  mother.  Of  all  human  re- 
lations the  relation  of  mother  to  her  children  is  the  most  sacred  and 
elevating  relation.  And  yet  our  frail  and  fickle  human  mother  is  noth- 
ing in  comparison  with  the  Divine  Mother  of  the  entire  humanity,  who 
is  the  primal  source  of  all  love,  of  all  mercy  and  all  purity. 

Let  us,  therefore,  realize  that  God  is  our  Mother,  the  Mother  of 


440  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

mankind,  irrespective  of  the  country  or  the  clime  in  which  men  and 
women  may  be  born.     The  deeper  the  reahzation  of  the  Motherhood 
God  our  Mo-  of  God  the  greater  will  be  the  strength  and  intensity  of  our  ideas  of 
tber.  the  brotherhood  of  man  and  the  sisterhood  of  woman.     Once  we  see 

and  feel  that  God  is  our  Mother  all  the  intricate  problems  of  theology, 
all  the  puzzling  quibbles  of  church  government,  all  the  quarrels  and 
wranglings  of  the  so-called  religious  world  will  be  solved  and  settled. 
We,  of  the  Brahmo-Somaj  family,  hold  that  a  vivid  realization  of  the 
Motherhood  of  God  is  the  only  solution  of  the  intricate  problems  and 
differences  in  the  religious  world. 

May  the  Universal  Mother  grant  us  all  Her  blessings  to  understand 
and  appreciate  Her  sweet  relationship  to  the  vast  family  of  mankind. 
Let  us  approach  Her  footstool  in  the  spirit  of  Her  humble  and  obedient 
children. 


3hintoism. 


Paper  by  RT.  REV.  REUCHI  SHIBATA,  President  of  the  Thikko  Sect  of  Shinto- 
ism  in  Japan. 


FEEL  very  happy  to  be  able  to  attend  this 
Congress  of  Religions  as  a  member  of  the  ad- 
visory council  and  to  hear  the  high  reasonings 
and  profound  opinions  of  the  gentlemen  who 
come  from  various  countries  of  the  world.  As 
for  me  it  will  be  my  proper  task  to  explain  the 
character  of  Shintoism,  and  especially  of  my 
Jikko  sect. 

The  word  Shinto  or  Kami-no-michi,  comes 
from  the  two  words  *'Shin"  or  ''Kami,"  each  of 
which  means  Deity,  and  '"to"  or  "michi"  (way), 
and  designates  the  way  transmitted  to  us  from 
our  divine  ancestors  and  in  which  every  Jap- 
anese is  bound  to  walk.    Having"  its  foundation    .^^.  Founda- 

111-,  r  •         .  -1    tion  m  Ancieat 

m  our  old  history,  contormmg  to  our  geograpical  History. 
'¥]  *      positions  and  the  disposition  of    our  people,  this 
way,  as  old  as  Japan  itself,  came  down  to  us  with  its  original  form  and 
will  last  forever,  inseparable  from  the  Eternal  Imperial  House  and 
the  Japanese  nationality. 

According  to  our  ancient  scriptures  theie  were  a  generation  of 
Kami  or  deities  in  the  beginning  who  created  the  heavens  and  the 
earth  together  with  all  things,  including  human  beings,  and  became 
the  ancestors  of  the  Japanese. 

Jimmu-tenno,  the  grandson  of  Ninigi-no-Mikoto,  was  the  first  of 
the  human  emperors.  Having  brought  the  whole  land  under  one  rule 
he  performed  great  services  to  the  divine  ancestors,  cherished  his  sub- 
jects and  thus  discharged  his  great  filial  duty,  as  did  all  the  emperors 
after  him.  So  also  all  the  subjects  were  deep  in  their  respect  and 
adoration  toward  the  divine  ancestors  and  the  emperors,  their  descend- 
ants. Though  in  the  course  of  time  various  doctrines  and  creeds  were 
introduced  into  the  country,  Confucianism  in  the  reign  of  the  fifteenth 
emperor,  Ojin,  Buddhism  in  the  reign  of  the  twenty-ninth  emperor, 
Kimmei,  and  Christianity  in  modern  times,  the  emperors  and  the  sub- 
jects never  neglected  the  great  duty  of  Shinto.     The  present  forms  of 

Ul 


442  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

ceremony  are  come  down  to  us  from  time  immemorial  in  our  history. 
Of  the  three  divine  treasures  transmitted  from  the  divine  ancestors,  the 
divine  gem  is  still  held  sacred  in  the  imperial  palace,  the  divine  mirror 
in  the  great  temple  of  Iso,  and  the  divine  sword  in  the  temple  of 
Atsuta,  in  the  province  of  Owari.  To  this  day  his  majesty,  the 
emperor,  performs  himself  the  ceremony  of  worship  to  the  divine 
ancestors,  and  all  the  subjects  perform  the  same  to  the  deities  of 
temples,  which  are  called,  according  to  the  local  extent  of  the 
NatureandOn-  feg^jyity^  the  national,  the  provincial,  the  local  and  the  birth-place 
10U8  Forms.  temple.  When  the  festival  day  of  temples,  especially  of  the  birth- 
place, etc.,  comes,  all  people  who,  living  in  the  place,  are,  considered 
specially  protected  by  the  deity  of  the  temple  have  a  holiday  and 
unite  in  performing  the  ancient  ritual  of  worship  and  praying  for  the 
perpetuity  of  the  imperial  line  and  for  profound  peace  over  the  land 
and  families.  The  deities  dedicated  to  the  temple  are  divine  imperial 
ancestors,  illustrious  loyalists,  benefactors  to  the  place,  etc.  Indeed, 
the  Shinto  is  a  beautiful  cultus  peculiar  to  our  native  land  and  is  con- 
sidered the  foundation  of  the  perpetuity  of  the  imperial  house,  the 
loyalty  of  the  subjects,  and  the  stability  of  the  Japanese  state. 

Thus  far  I  have  given  a  short  description  of  Shinto,  which  is  the 
way  in  which  every  Japanese,  no  matter  to  what  creed — even  Bud- 
dhism, Christianity,  etc. — he  belongs,  must  walk.  Let  rne  explain 
briefly  the  nature  and  origin  of  a  religious  force  of  Shinto,  i.  e.,  of  the 
Jikko  sect,  whose  tenets  I  profess  to  believe. 

The Thikko (practical)  sect,  as  the  name  indicates,  does  not  lay 
so  much  stress  upon  mere  show  and  speculation  as  upon  the  realiza- 
tion of  the  teachings.  Its  doctrines  are  plain  and  simple  and  teach 
man  to  do  man's  proper  work.  Being  a  new  sect,  it  is  free  from  the 
old  dogmas  and  prejudices,  and  is  regarded  as  a  reformed  sect.  The 
scriptures  on  which  the  principal  teachings  of  the  sect  are  founded  are 
Furukotobumi,  Yamatobumi,  and  many  others.  They  teach  us  that 
before  heaven  and  earth  came  into  existence  there  was  one  Absolute 
Deity  called  Amenoxninakanushi-no-kami.  He  has  great  virtue,  and 
power  to  create  to  reign  overall  things;  He  includes  everything  within 
Himself,  and  He  will  last  forever  without  end.  In  the  beginning  the 
One  Deity,  self-originated,  took  the  embodiments  of  two  Deities— one 
with  the  male  nature  and  the  other  female.  The  male  Deity  is  called 
Takai-musibi-no-kami,  and  the  female  Kami-musubi-no-kami.  These 
two  Deities  are  nothing  but  forms  of  the  one  substance  and  unite  again 
in  the  Absolute  Deity.  These  three  are  called  the  "Three  Deities  of 
Creation."  They  caused  a  generation  of  Deities  to  appear,  who,  in 
their  turn,  gave  birth  to  the  islands  of  the  Japanese  Archipelago,  the 
sun  and  moon,  the  mountains  and  streams,  the  divine  ancestors,  etc., 
etc.  So  their  virtue  and  power  are  esteemed  wondrous  and  boundless. 
According  to  the  teachings  of  our  sect  we  ought  to  reverence  the 
famous  mountain  Fuji,  assuming  it  to  be  the  sacred  abode  of  the 
Divine  Lord,  and  as  the  brain  of  the  whole  globe.  And  as  every  child 
of  the  Heavenly  Deity  came  into  the  world  with  a  soul  separated  from 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


443 


the  one  original  soul  of  Deity,  he  ought  to  be  just  as  the  Deity  ordered 
(in  sacred  Japanese  "kanngara")  and  make  Fuji  the  example  and 
emblem  of  his  thought  and  action.  For  instance,  he  must  be  plain  and 
simple  as  the  form  of  the  mountain,  make  his  body  and  mind  pure 
as  the  serenity  of  the  same,  etc.  We  would  respect  the  present  world, 
with  all  its  practical  works,  more  than  the  future  world;  pray  for  the 
long  life  of  the  emperor  and  the  peace  of  the  country;  and  by  leading 
a  life  of  temperance  and  diligence,  co-operating  with  one  another  in 
doing  public  good,  we  should  be  responsible  for  the  blessings  of  the 
country. 

The  founder  of  this  sect  is  Hasegawa  Kakugyo,  who  was  born  in 
Nagasaki,  of  the  Hizen  province,  in  1541.  In  the  eighteenth  year  of 
his  age,  Hasegawa,  full  of  grief  at  the  gloomy  state  of  things  over  the 
country,  set  out  on  a  pilgrimage  to  various  sanctuaries  of  famous 
mountains  and  lakes,  Shintoistic  and  Buddhistic  temples.  While  he 
was  offering  fervent  prayers  on  sacred  Fuji,  sometimes  its  summit  and 
sometimes  within  its  cave,  he  received  inspiration  through  the  mirac- 
ulous power  of  the  mountain;  and  becoming  convinced  that  this  place 
is  the  holy  abode  of  Ameno-mina-kanu-shi-no-kima,  he  founded  a  new 
sect  and  propagated  the  creed  all  over  the  empire. 

After  his  death  in  the  cave,  in  his  io6th  year,  the  light  of  the 
doctrines  was  handed  down  by  a  series  of  teachers.  The  tenth  of  them 
was  my  father,  Shibata.Hanamori,  born  at  Ogi,  of  the  Hizen  province, 
in  1809.  He  was  also  in  the  eighteenth  year  of  his  age  when  he 
adopted  the  doctrine  of  this  sect.  Amid  the  revolutionary  war  of 
Meiji,  which  followed  immediately,  he  exerted  all  his  power  to  prop- 
agate his  faith  by  writing  religious  works  and  preaching  about  the 
provinces. 

Now  I  have  given  a  short  sketch  of  the  doctrines  of  our  religion 
and  of  its  history.  In  the  next  place,  let  me  express  the  humble  views 
that  I  have  had  for  some  years  on  religion. 

As  our  doctrines  teach  us,  all  animate  and  inanimate  things  were 
born  from  One  Heavenly  Deity,  and  every  one  of  them  has  its  partic- 
ular mission;  so  we  ought  to  love  them  all,  and  also  to  respect  the 
various  forms  of  religions  in  the  world.  They  are  all  based,  I  believe, 
on  the  fundamental  truth  of  religion.  The  difference  between  them  is 
only  in  the  outward  form,  influenced  by  variety  of  history,  the  dispo- 
sition of  the  people  and  the  physical  conditions  of  the  places  where 
they  originated. 

Lastly,  there  is  one  more  thought  that  I  Wish  to  offer  here.  While 
it  is  the  will  of  Deity  and  the  aim  of  all  religionists  that  all  His  beloved 
children  on  the  earth  should  enjoy  peace  and  comfort  in  one  accord, 
many  countries  look  still  with  envy  and  hatred  toward  one  another, 
and  appear  to  seek  opportunities  of  making  war  under  the  slightest 
pretext,  with  no  other  aim  than  of  wringing  out  ransoms  or  robbing  a 
nation  of  its  lands.  Thus,  regardless  of  the  abhorrence  of  the  Heavenly 
Deity,  they  only  inflict  pain  and  calamity  on  innocent  people.  Now 
and  here  my  earnest  wish  is  this,  that  the  time  should  come  soon  when 


Teachings  of 
the  Jikko  sect. 


Respect     all 
Religions. 


444  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

all  nations  on  the  earth  will  join  their  armies  and  navies  with  one 
accord,  guarding  the  world  as  a  whole,  and  thus  prevent  preposterous 
wars  with  each  other.  They  should  also  establish  a  supreme  court,  in 
order  to  decide  the  case  when  a  difference  arises  between  them.  In 
that  state  no  nation  will  receive  unjust  treatment  from  another,  and 
every  nation  and  every  individual  will  be  able  to  maintain  their  own 
right  and  enjoy  the  blessings  of  Providence. 

There  will  thus  ensue,  at  last,  the  universal  peace  and  tranquility 
which  seem  to  be  the  final  object  of  the  benevolent  Deity. 

For  many  years  such  has  been  my  wish   and  hope.     In  order  to 
PeaVeyan"d  facilitate  and  realize  this  in  the  futurfe,  I  earnestly  plead  that  every 
Tranquiiy.       religionist  of  the  world  may  try  to  edify  the  nearest  people  to  devo- 
tion, to  root  out  enmity  between  nations,  and  to  promote  our  common 
object. 


Univesral 


Tfhe  Ethics  and  History  of  the  Jains, 


Paper  by  VIRCHAND  A.  GANDLHI,  of  Bombay. 


WISH  that  the  duty  of  addressing  you  on  the 
history  and  tenets  of  the  Jain  faith  world  had 
fallen  on  an  abler  person  than  myself.  The  in- 
clemency of  the  climate  and  the  distant  voyage 
which  one  has  to  undertake  before  he  can  come 
here  have  prevented  abler  Jains  than  myself 
from  attending  this  grand  assembly  and  pre- 
senting their  religious  convictions  to  you  in 
person.  You  will,  therefore,  look  upon  me  as 
simply  the  mouthpiece  of  Muni  Almarimji,  the 
learned  high  priest  of  the  Jain  community  in 
India,  who  has  devoted  his  whole  life  to  the 
study  of  that  ancient  faith.  I  am  truly  sorry 
that  Muni  Almarimji  is  not  among  us  to  take 
charge  of  the  duty  of  addressing  you. 

Without   further  preface  I  shall  at  once 
go  to  the  subject  of  the  day.  It  will  be  convenient  to  divide  this  paper     Two  Ways  of 
into  two  parts:  First,  "The  Philosophy  and  Ethics  of  the  Jains;"  sec-  ^hi"*^^^*^  *' 
ond,  "The  History  of  the  Jains." 

First.  Jainism  has  two  ways  of  looking  at  things — one  called 
Dravyarthekaraya  and  the  other  Paryayartheka  Noya.  I  shall  illus- 
trate them.  The  production  of  a  law  is  the  production  of  something 
not  previously  existing,  if  we  think  of  it  from  the  latter  point  of  view, 
i.  e.,  as  a  Paryaya,  or  modification;  while  it  is  not  the  production  of 
something  not  previously  existing  if  we  look  at  it  from  the  former 
point  of  view,  i,  ^.,  as  a  Dravya  or  substance.  According  to  the 
Dravyarthekaraya  view  the  universe  is  without  beginning  and  end,  but 
according  to  the  Paryayartheka  view  we  have  creation  and  destruction 
at  every  moment. 

The  Jain  canon  may  be  divided  into  two  parts:  First,  Shrute 
Dharma,  i.  e.,  philosophy;  and  second,  Chatra  Dharma,  i.  e.,  ethics. 

The  Shrute  Dharma  inquiries  into  the  nature  of  nine  principles, 
six  substances,  six  kinds  of  living  beings  and  four  states  of  existence 
— Jiva  (sentient  beings),  Ajiva  (non-sentient  things),  Punya  (merit), 
Papa  (demerit).     Of  the  nine  principles,  the  first  is  pua  (soul).    Ac- 

445 


446  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

cording  to  the  Jain  view,  soul  is  that  element  which  knows,  thinks  and 
feels.  It  is,  in  fact,  the  divine  element  in  the  living  being.  The  Jain 
thinks  that  the  phenomena  of  knowledge,  feeling,  thinking  and  will- 
ing, are  conditioned  on  something,  and  that  that  something  must  be  as 
real  as  anything  can  be.  This  "soul"  is  in  a  certain  sense  different 
from  knowledge,  and  in  another  sense  identical  with  it.  So  far  as 
one's  knowledge  is  concerned  the  soul  is  identical  with  it,  but  so  far  as 
some  one  else's  knowledge  is  concerned  it  is  different  from  it.  The 
true  nature  of  soul  is  right  knowledge,  right  faith  and  right  conduct. 
The  soul,  so  long  as  it  is  subject  to  transmigration,  is  undergoing  evo- 
lution and  involution. 

The  second  principle  is  non-soul.  It  is  not  simply  what  we  under- 
Non-SoSf^  ®^  stand  by  matter,  but  it  is  more  than  that.  Matter  is  a  term  contrary 
to  soul.  But  non-soul  is  its  contradictory.  Whatever  is  not  soul  is 
non-soul. 

The  rest  of  the  nine  principles  are  but  the  different  states  pro- 
duced by  the  combination  and  separation  of  soul  and  non-soul.  The 
third  principle  is  Punya  (merit),  that,  on  account  of  which  a  being 
is  happy,  is  Punya.  The  fourth  principle  is  Papa  (demerit),  that  on 
account  of  which  a  being  suffers  from  misery.  The  fifth  is  Ashrana, 
the  state  which  brings  in  merit  and  demerit.  The  seventh  is  Nirjara, 
destruction  of  actions.  The  eighth  is  Bardha,  bondage  of  soul  with 
Karwa,  actions.  The  ninth  is  Moksha,  total  and  permanent  freedom 
of  soul  from  all  Karwas  (actions). 

Substance  is  divided  into  the  sentient,  or  conscious,  matter,  stabil- 
ity, space  and  time.  Six  kinds  of  living  beings  are  divided  into  six 
classes,  earth  body  beings,  water  body  beings,  fire  body  beings,  wind 
body  beings,  vegetables,  and  all  of  them  having  one  organ  of  sense, 
that  of  touch.  These  are  again  divided  into  four  classes  of  beings 
having  two  organs  of  sense,  those  of  touch  and  of  taste,  such  as 
tapeworms,  leeches,  etc.;  beings  having  three  organs  of  sense, 
those  of  touch,  taste  and  smell,  such  as  ants,  lice,  etc.;  beings 
having  four  organs  of  sense,  those  of  touch,  taste,  smell  and 
sight,  such  as  bees,  scorpions,  etc.;  beings  having  five  organs  of 
sense,  those  of  touch,  taste,  smell,  sight  and  hearing.  There  are 
human  beings,  animals,  birds,  men  and  gods.  All  these  living 
beings  have  four,  five  or  six  of  the  following  capacities:  Capacity 
of  taking  food,  capacity  of  constructing  body,  capacity  of  constructing 
organs,  capacity  of  respiration,  capacity  of  speaking  and  the  capacity 
of  thinking.  B.eings  having  one  organ  of  sense,  that  is,  of  touch,  have 
the  first  four  capacities.  Beings  having  two,  three  and  four  organs  of 
sense,  have  the  first  five  capacities,  while  those  having  five  organs  have 
all  the  six  capacities. 

The  Jain  canonical  book  treats  very  elaborately  of  the  minute 
divisions  of  the  living  beings,  and  their  prophets  have  long  before  the 
discovery  of  the  microscope  been  able  to  tell  how  many  organs  of 
sense  the  minutest  animalcule  has.  I  would  refer  those  who  are  desir- 
ous of  studying  Jain  biology,  zoology,  botany,  anatomy  and  physiology 
to  the  many  books  published  by  our  society. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  447 

I  shall  now  refer  to  the  four  states  of  existence.  They  are  naraka, 
tiryarch,  manushyra  and  deva.  Naraka  is  the  lowest  state  of  exist- 
ence, that  of  being  a  denizen  of  hell;  tiryarch  is  the  next,  that  of  hav-  states  of  fix- 
ing an  earth  body,  water  body,  fire  body,  wind  body,  vegetable,  of  hav-  is^iice. 
ing  two,  three  or  four  organs,  animal  and  birds.  The  third  is  manu- 
shyra, of  being  a  man,  and  the  fourth  is  deva,  that  of  being  a  denizen 
of  the  celestial  world.  The  highest  state  of  existence  is  the  Jain 
Moksha,  the  apotheosis  in  the  sense  that  the  mortal  being  by  the 
destruction  of  all  Karman  attains  the  highest  spiritualism,  and  the  soul 
being  severed  from  all  connection  with  matter  regains  its  purest  state 
and  becomes  divine. 

Having  briefly  stated  the  principal  articles  of  Jain  belief,  I  come 
to  the  grand  questions  the  answers  to  which  are  the  objects  of  all 
religious  inquiry  and  the  substance  of  all  creeds. 

First.    What  is  the  origin  of  the  universe? 

This  involves  the  question  of  God.  Gautama,  the  Buddha,  forbids 
inquiry  into  the  beginning  of  things.  In  the  Brahmanical  literature 
bearing  on  the  constitution  of  cosmos  frequent  reference  is  made  to 
the  days  and  nights  of  Brahma,  the  periods  of  Manuantara  and  the 
periods  of  Peroloya.  But  the  Jains,  leaving  all  symbolical  expression 
aside,  distinctly  reaffirm  the  view  previously  promulgated  by  the  previ- 
ous hierophants,  that  matter  and  soul  are  eternal  and  cannot  be 
created.  You  can  affirm  existence  of  a  thing  from  one  point  of  view, 
deny  it  from  another,  and  affirm  both  existence  and  non-existence 
with  reference  to  it  at  different  times.  If  you  should  think  of  affirm- 
ing both  existence  and  non-existence  at  the  same  time  from  the  same 
point  of  view,  you  must  say  that  the  thing  cannot  be  spoken  of  simi- 
larly. Under  certain  circumstances  the  affirmation  of  existence  is  not 
possible  ;  of  non-existence  and  also  of  both. 

What  is  meant  by  these  seven  modes  is  that  a  thing  should  not  be 
considered  as  existing  everywhere  at  all  times  in  all  ways  and  in  the 
form  of  everything.  It  may  exist  in  one  place  and  not  in  another  at 
one  time.  It  is  not  meant  by  these  modes  that  there  is  no  certainty, 
or  that  we  have  to  deal  with  probabilities  only  as  some  scholars  have 
taught.  Even  the  great  Vedantist  Sankaracharya  has  possibly  erred 
when  he  says  that  the  Jains  are  agnostics.  All  that  is  implied  is  that 
every  assertion  which  is  true  is  true  only  under  certain  conditions  of 
substance,  space,  time,  etc. 

This  is  the  great  merit  of  the  Jain  philosophy,  that  while  other 
philosophies  make  absolute  assertions,  the  Jain  looks  at  things  from 
all  standpoints  and  adapts  itself  like  a  mighty  ocean  in  which  the 
sectarian  rivers  merge  themselves.  What  is  God,  then?  God,  in  the 
sense  of  an  extra  cosmic  personal  creator,  has  no  place  in  the  Jain 
philosophy.  It  distinctly  denies  such  creator  as  illogical  and  irrelevant 
in  the  general  scheme  of  the  universe.  But  it  lays  down  that  there  is 
a  subtle  essence  underlying  all  substances,  conscious  as  well  as  uncon- 
scious, which  becomes  an  eternal  cause  of  all  modifications  and  is 
termed    God.     But  then  the  advocate  of  theism,  holding  that  even 


448  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

primordial  matter  had  its  first  cause — the  God — argues  that  "every- 
thing that  we  know  had  a  cause.  How,  then,  can  it  be  but  that  the 
elements  had  a  cause  to  which  they  are  indebted  for  their  existence?" 
That  great  philosopher,  John  Stuart  Mill,  replies: 

"The  fact  of  experience,  however,  when  correctly  expressed, turns 
out  to  be,  not  that  everything  which  we  know  derives  its  existence 
from  the  cause,  but  only  every  event  or  change.  There  is  in  nature  a 
A  Permanent  permanent  element  and  also  a  changeable;  the  changes  are  always  the 
Sementfn^Na!  effects  of  previous  changes;  the  permanent  existences,  so  far  as  we 
^^^^-  know,  are  not  effects  at  all.     It  is  true  we  are  accustomed  to  say,  not 

only  of  events,  but  of  objects,  that  they  are  produced  by  causes,  as  water 
by  the  union  of  hydrogen  and  oxygen.  But  by  this  we  only  mean 
that  when  they  begin  to  exist  their  beginning  is  the  effect  of  a  cause. 
But  their  beginning  to  exist  is  not  an  object,  it  is  an  event.  If  it  be 
objected  that  the  cause  of  a  thing's  beginning  to  exist  may  be  said  with 
propriety  to  be  the  cause  of  the  thing  itself  I  shall  not  quarrel  with 
the  expression.  But  that  which  in  an  object  begins  to  exist  is  that  in 
it  which  belongs  to  the  changeable  element  in  nature,  the  outward 
form  and  the  properties  depending  upon  mechanical  or  chemical  com- 
binations of  its  component  parts.  There  is  in  every  object  another 
and  a  permanent  element,  viz.,  the  specific  elementary  substance  or 
substances  of  which  it  consists  and  their  inherent  properties.  These 
are  not  known  to  us  as  beginning  to  exist;  within  the  range  of  human 
knowledge  they  have  no  beginning,  consequently  no  cause;  though 
they  themselves  are  causes  or  con-causes  of  everything  that  takes 
place.  'Experience,  therefore,  affords  no  evidences,  not  even  analo- 
gies, to  justify  our  extending  to  the  apparently  immutable  a  general- 
ization grounded  only  on  our  observation  of  the  changeable. 

As  a  fact  of  experience,  then,  causation  cannot  legitimately  be  ex- 
tended to  the  material  universe  itself,  but  only  to  its  changeable  phe- 
nomena; of  these,  indeed,  causes  may  be  afifirmed  without  any  excep- 
tion. But  what  causes?  The  cause  of  every  change  is  a  prior  change, 
and  such  it  cannot  but  be,  for  if  there  were  no  new  antecedent  there 
would  not  be  a  new  consequent.  If  the  state  of  facts  which  brings 
the  phenomenon  into  existence  had  existed  always,  or  for  any  indef- 
inite duration,  the  effect  also  would  have  existed  always  or  been  pro- 
duced in  indefinite  time  ago.  It  is  thus  a  necessary  part  of  the  fact  of 
causation,  within  the  sphere  of  our  experience,  that  the  causes,  as  well 
as  the  effects,  had  a  beginning  in  time  and  were  themselves  caused. 
It  would  seem,  therefore,  that  our  experience,  instead  of  furnishing  an 
argument  for  the  first  cause,  is  repugnant  to  it,  and  that  the  very  es- 
sential of  causation  as  it  exists  within  the  limits  of  our  knowledge  is 
incompatible  with  a  first  cause." 

The  doctrine  of  the  transmigration  of  soul  or  the  reincarnation,  is 
another  grand  idea  of  the  Jain  philosophy.  Once  the  whole  civilized 
world  embraced  this  doctrine.  Many  philosophers  have  upheld  it.  Scien- 
tists like  Flammarion,  Figuier  and  Brewster  have  advocated  it.  The- 
ologians like  Miiller,  Dorner  and  Edward  Beecher  have  maintained  it. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  449 

The  Bible  and  sacred  literature  of  the  East  are  full  of  it,  and  it  is  today- 
accepted  by  the  majority  of  the  world's  inhabitants. 

People  are  talking  of  design  in  nature.  But  what  does  the  idea  of 
design  lead  to?  Design  means  contrivance,  adaptation  of  means  to  an 
end.  But  the  necessity  of  contrivance,  the  need  of  employing  means, 
is  a  consequence  of  the  limitation  of  power.  Who  would  have  recourse 
to  means  if  to  attain  this  end  his  mere  word  was  sufficient? 

But  how  shall  we  reconcile  God's  infinite  benevolence  and  justice 
with  His  infinite  power,  when  we  look  around  and  see  that  some  of  His 
creatures  are  born  happy  and  others  miserable?  Why  is  He  so  partial? 
Where  is  the  moral  responsibility  of  a  person  having  no  incentive  to 
lead  a  virtuous  life?  The  problem  of  injustice  and  misery  which  broods 
over  our  world  can  only  be  explained  by  the  doctrine  of  reincarnation 
and  Karma,  to  which  I  am  presently  coming. 

That  the  soul  is  immortal  is  doubted  by  very  few.  It  is  an  old 
declaration  that  whatever  begins  in  time  must  end  in  time.  You  can-  Passage  of 
not  say  that  soul  is  eternal  on  one  side  of  its  earthly  period  without  the  Soul, 
being  so  in  the  other.  If  the  soul  sprang  into  existence  specially  for  this 
life,  why  should  it  continue  afterward?  The  ordinary  idea  of  cre- 
ation at  birth  involves  the  correlative  of  annihilation  at  death.  More- 
over, it  does  not  stand  to  reason  that  from  an  infinite  history  the  soul 
enters  this  World  for  its  first  and  all  physical  existence,  and  then  merges 
into  an  endless  spiritual  eternity.  The  more  reasonable  deduction  is 
that  it  has  passed  through  many  lives  and  wilT  have  to  pass  through 
many  more  before  it  reaches  its  ultimate  goal.  But  it  is  objected  that 
we  have  no  memory  of  past  lives.  Can  anyone  recall  his  childhood? 
Has  anyone  a  memory  of  that  wonderful  epoch — infancy? 

The  companion  doctrine  of  transmigration  is  the  doctrine  of  Karma. 
The  Sanskrit  of  the  word  Karma  means  action.  "With  what  measure 
ye  mete,  it  shall  be  measured  to  you  again,"  and  ''Whatsoever  a  man 
soweth,  that  shall  he  also  reap"  are  but  the  corralaries  of  that  most 
intricate  law  of  Karman.  It  solves  the  problem  of  the  inequality  and 
apparent  injustice  of  the  world. 

The  Karman  in  the  Jain  philosophy  is  divided  into  eight  classes: 
Those  which  act  as  an  impediment  to  the  knowledge  of  truth;  those 
which  act  as  an  impediment  to  the  right  insight  of  various  sorts;  those 
which  give  one  pleasure  or  pain,  and  those  which  produce  bewilder- 
ment. The  other  four  are  again  divided  into  other  classes,  so  minutely, 
that  a  student  of  Jain  Karman  philosophy  can  trace  any  effect  to  a 
particular  Karma.  No  other  Indian  philosophy  reads  so  beautifully 
and  so  clearly  the  doctrine  of  Karmas.  Persons  who  by  right  faith, 
right  knowledge  and  right  conduct  destroy  all  Karman  and  thus  fully 
develop  the  nature  of  their  soul,  reach  the  highest  perfection, 
become  divine  and  are  called  Jinas.  Those  Jinas  who,  in  every  age, 
preach  the  law  and  establish  the  order,  are  called  Tirtharkaras. 

I  now  come  to  the  Jain  ethics.     Different  philosophers  have  given 
different  bases  for  the  guidance  of  conduct.  The  Jain  ethics  direct  con- 
duct to  be  so  adapted  as  to  insure  the  fullest  development  of  the  soul — 
29 


450  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  highest  happiness,  that  is,  the  goal  of  human  conduct,  which  is 
Highest  Hap-  the  ultimate  end  of  human  action.     Jainism  teaches  to  look  upon  all 
piness.  living  beings  as  upon  oneself.     What  then  is  the  mode  of  attaining 

the  highest  happiness?  The  sacred  books  of  the  Brahmans  prescribe 
Upasona  (devotion)  and  Karma.  The  Vedanta  indicates  the  path  of 
knowledge  as  the  means  to  the  highest.  But  Jainism  goes  a  step 
farther  and  says  that  the  highest  happiness  is  to  be  obtained  by  knowl- 
edge and  religious  observances.  The  five  Maharatas  or  great  for  Jain 
ascetics  are: 

Not  to  kill,  i.  e.,  to  protect  all  life.  Not  to  lie.  Not  to  take  that 
which  is  not  given.  To  abstain  from  sexual  intercourse.  To  renounce 
all  interest  in  wordly  things,  especially  to  call  nothing  one's  own. 


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Mohammedsm  Mother  i^nd  Children  sit  the  DoQr  of  the  Mosque. 


Golden  Truth 
from  a  Parsee 
Standpoint. 


3elief  and  Qeremonies  of  the  pollowers 
of  2oroaster. 

Paper  by  JINANJI  JAMSHEDJI  MODI,  of  India. 


HE  greatest  good  that  a  Parliament  of  Relig- 
ions, like  the  present  can  do  is  to  establish 
what   Professor  Max  Miiller  calls  "  that  great 
golden  dawn  of  truth  *  that  there  is  a  religion 
behind  all  religions  ' "     The  learned  professor 
very  rightly  says  that  '*  Happy  is  the  man  who 
knows  that  truth  in  these  days  of  materialism 
and  atheism."     If  this  Parliament  of  Religions 
.    does  nothing  else  but  spread  the  knowledge 
of  this  golden  truth,  and  thus  make  a  large 
number  of  men  happy,  it  will  immortalize  its 
name.     The  object  of  my  paper  is  to  take  a 
little  part  in  the  noble  efforts  of  this  great 
gathering,  to   spread  the  knowledge  of  that 
golden  truth  from  a  Parsee  point  of  view.   The 
Parsees  of  India  are  the  followers  of  Zoro- 
astrianism,  of  the   religion  of  Zoroaster,  a  religion   which   was   for 
centuries  both  the  state  religion  and  the  national  religion  of  ancient 
Persia.     As  Professor  Max  Miiller  says: 

''There  were  periods  in  the  history  of  the  world  when  the  worship 
of  Ormuzd  threatened  to  rise  triumphant  on  the  ruins  of  the  temples 
of  all  other  gods.  If  the  battles  of  Marathon  and  Salamis  had  been 
lost  and  Greece  had  succumbed  to  Persia,  the  state  religion  of  the 
empire  of  Cyrus,  which  was  the  worship  of  Ormuzd,  might  have 
become  the  religion  of  the  whole  civilized  world.  Persia  had  absorbed 
the  Assyrian  and  Babylonian  empires;  Jews  were  either  in  Persian 
captivity  or  under  Persian  sway  at  home;  the  sacred- monuments  of 
Egypt  had  been  mutilated  by  the  hands  of  Persian  soldiers.  The 
edicts  of  the  king — the  king  of  kings — were  sent  to  India,  to  Greece, 
to  Scythia  and  to  Egypt,  and  if  'by  the  grace  of  Ahura  Mazda'  Darius 
had  crushed  the  liberty  of  Greece,  the  purer  faith  of  Zoroaster  might 
easily  have  superseded  the  Olympian  fables." 

452 


TtiE  WdkLb'S  CdNCRESS  OP  MLIGIONS.  45S 

With  the  overthrow  of  the  Persian  monarchy  under  its  last 
Sassanian  king,  Yazdagard,  at  the  battle  of  Nehavand,  in  A.  D.  642, 
the  religion  received  a  check  at  the  hands  of  the  Arabs,  who,  with 
sword  in  one  hand  and  Koran  in  the  other,  made  the  religion  of  Islam 
both  the  state  religion  and  national  religion  of  the  country.  But 
many  of  those  who  adhered  to  the  faith  of  their  fathers  quitted  their 
ancient  fatherland  for  the  hospitable  shores  of  India.  The  modern 
Parsees  of  India  are  the  descendants  of  those  early  sett'ers.  As  a  for- 
mer governor  of  Bombay  said,  "Their  position  is  unique — a  handful 
of  persons  among  the  teeming  millions  of  India,  and  yet  who  not  only 
have  preserved  their  ancient  race  with  the  utmost  purity,  but  also  their  byCoSact.'^^ 
religion  absolutely  unimpaired  by  contact  with  others." 

In  the  words  of  Rt.  Rev.  Dr.  Meurin,  the  learned  bishop  (vicar 
apostolic)  of  Bombay,  in  1885,  the  Parsees  are  *'a  people  who  have- 
chosen  to  relinquish  their  venerable  ancestors'  homesteads  rather  than 
abandon  their  ancient  religion,  the  founder  of  which  lived  no  less  than 
3,000  years  ago,  a  people  who  for  a  thousand  years  have  formed  in  the 
midst  of  the  great  Hindu  people,  not  unlike  an  island  in  the  sea,  a 
quite  separate  and  distinct  nation,  peculiar  and  remarkable  as  for  its 
race,  so  for  its  religious  and  social  life  and  customs."  Prof.  Max 
Miiller  says  of  the  religion  of  the  Parsees: 

"Though  every  religion  is  of  real  and  vital  interest  in  its  earliest 
state  only,  yet  its  later  development,  too,  with  all  its  misunderstand- 
ings, faults  and  corruptions,  offers  many  an  instructive  lesson  to  the 
thoughtful  student  of  history.  Here  is  -a  religion,  one  of  the  most 
ancient  of  the  world,  once  the  state  religibn  of  the  most  powerful 
empire,  driven  away  from  its  native  soil  and  deprived  of  political  influ- 
ence, without  even  the  prestige  of  a  powerful  or  enlightened  priest- 
hood, and  yet  professed  by  a  handful  of  exiles — men  of  wealth,  intelli- 
gence and  moral  worth  in  western  India — with  unhesitating  fervor  such 
as  is  seldom  to  be  found  in  larger  religious  communities.  It  is  well 
worth  the  earnest  endeavor  of  the  philosopher  and  the  divine  to  dis- 
cover, if  possible,  the  spell  by  which  this  apparently  effete  religion 
continues  to  command  the  attachment  of  the  enlightened  Parsees  of 
India  and  makes  them  turn  a  deaf  ear  to  the  allurements  of  the  Brahm- 
anic  worship  and  the  earnest  appeals  of  Christian  missionaries  " 

Zoroastrianism  or  Parseeism,  by  whatever  name  the  system  may 
be  called,  is  a  monotheistic  form  of  religion.  It  believes  in  the  exist- 
ence of  one  God,  whom  it  knows  under  the  names  of  Mazda,  Ahura 
and  Ahura-Mazda,  the  last  form  being  the  one  that  is  most  commonly 
met  with  in  the  latter  writings  of  the  Avesta.  The  first  and  the  great- 
est truth  that  dawns  upon  the  mind  of  a  Zoroastrian  is  that  the  great 
and  the  infinite  universe,  of  which  he  is  an  infinitesimally  small  part, 
is  the  work  of  a  powerful  hand — the  result  of  a  master  mind.  The  first 
and  the  greatest  conception  of  that  master  mind,  Ahura-Mazda,  is  that, 
as  the  name  implies,  he  is  the  Omniscient  Lord,  and  as  such  He  is  the 
ruler  of  both  the  material  and  the  immaterial  world,  the  corporeal  and 
the  incorporeal  world,  the  visible  and  the  invisible  world.     The  regu- 


454 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Harmony  and 


O  rd  er 
served. 


Great 
lem  Solved 


lar  movements  of  the  sun  and  the  stars,  the  periodical  waxing  and 
waning  of  the  moon,  the  regular  way  in  which  the  sun  and  the  clouds 
are  sustained,  the  regular  flow  of  waters  and  the  gradual  growth 
of  vegetation,  the  rapid  movements  of  the  winds  and  the  regular  suc- 
cession of  light  and  darkness,  of  day  and  night,  with  their  accompani- 
ments of  sleep  and  wakefulness,  all  these  grand  and  striking  phenom- 
ena of  nature  point  to  and  bear  ample  evidence  of  the  existence  of  an 
almighty  power  who  is  not  only  the  creator,  but  the  preserver  of  this 
great  universe,  who  has  not  only  launched  that  universe  into  existence 
with  a  premeditated  plan  of  completeness,  but  who,  with  the  con- 
trolling hand  of  a  father,  preserves  by  certain  fixed  laws  harmony  and 
order  here,  there  and  everywhere. 

As  Ahura-Mazda  is  the  ruler  of  the  physical  world,  so  He  is  the 
ruler  of  the  spiritual  world.  His  distinguished  attributes  are  good 
mind,  righteousness,  desirable  control,  piety,  perfection  and  immor- 
tality. He  is  the  Beneficent  Spirit  from  whom  emanate  all  good  and 
all  piety.  He  looks  into  the  hearts  of  men  and  sees  how  much  of  the 
good  and  of  the  piety  that  have  emanated  from  Him  has  made  its 
home  there,  and  thus  rewards  the  virtuous  and  punishes  the  vicious. 
Of  course,  one  sees  at  times,  in  the  plane  of  this  world,  moral  disorders 
and  want  of  harmony,  but  then  the  present  state  is  only  a  part,  and 
that  a  very  small  part,  of  His  scheme  of  moral  government.  As  the 
ruler  of  the  world,  Ahura-Mazda  hears  the  prayers  of  the  ruled.  He 
grants  the  prayers  of  those  who  are  pious  in  thoughts,  pious  in  words 
and  pious  in  deeds.  "He  not  only  rewards  the  good,  but  punishes  the 
wicked.  All  that  is  created,  good  or  evil,  fortune  or  misfortune,  is  His 
work." 

We  have  seen  that  Ahura-Mazda,  or  God,  is,  according  to  Parsee 
Scriptures,  the  causer  of  all  causes.  He  is  the  creator  as  well  as  the 
destroyer,  the  increaser  as  well  as  the  decreaser.  He  gives  birth  to 
different  creatures  and  it  is  He  who  brings  about  their  end.  How  is 
it,  then,  that  He  brings  about  these  two  contrary  results?  In  the  words 
of  Dr.  Haug: 

"Having  arrived  at  the  grand  idea  of  the  unity  and  indivisibility  of 
the  Supreme  Being,  he  (Zoroaster)  undertook  to  solve  the  great 
problem  which  has  engaged  the  attention  of  so  many  wise  men  of 
Prob-  antiquity  and  even  of  modern  times,  viz:  How  are  the  imperfections 
discoverable  in  the  world,  the  various  kinds  of  evils,  wickedness  and 
baseness,  compatible  with  the  goodness,  holiness  and  justice  of  God? 
This  great  thinker  of  remote  antiquity  solved  this  difficult  question 
philosophically  by  the  supposition  of  two  primeval  causes,  which, 
though  different,  were  united  and  produced  the  world  of  material 
things,  as  well  as  that  of  the  spirit." 

These  two  primeval  causes  or  principles  are  called  in  the  Avesta 
the  two  "Mainyus."  This  word  comes  from  the  ancient  Aryan  root 
"man,"  to  "think."  It  may  be  properly  rendered  into  English  by  the 
word  "spirit,"  meaning  "that  which  can  only  be  conceived  by  the  mind 
but  not  felt  by  the  senses."     Of  these  two  spirits  or  primeval  causes  or 


Its  Theology 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  455 

principles,  one  is  creative  and  the  other  destructive.  These  two  spirits 
work  under  the  Almighty  day  and  night.  They  create  and  destroy, 
and  this  they  have  done  ever  since  the  world  was  created.  According 
to  Zoroaster's  philosophy,  our  world  is  the  work  of  these  two  hostile 
principles — Spenta-mainyush,  the  good  principle,  and  Angro-main- 
yush,  the  evil  principle,  both  serving  under  one  God.  In  the  words  of 
that  learned  orientalist.  Professor  Darmesteter,  *'A11  that  is  good  in 
the  world  comes  from  the  former;  all  that  is  bad  in  it  comes  from  the 
latter.  The  history  of  the  world  is  the  history  of  their  conflict;  how 
Angra-mainyu  invaded  the  world  of  Ahura-Mazda  and  marred  it,  and 
how  he  shall  be  expelled  from  it  at  last.  Man  is  active  in  the  conflict, 
his  duty  in  it  being  laid  before  him  in  the  law  revealed  by  Ahura-Mazda 
to  Zarathushtra.  When  the  appointed  time  is  come  *  *  *  An- 
gro-mainyu  and  hell  will  be  destroyed,  men  will  rise  from  the  dead,  and 
everlasting  happiness  will  reign  over  the  world.' 

These  philosophical  notions  have  led  some  learned  men  to  mis- 
understand Zoroastrian  theology.  Some  authors  entertain  an  opinion 
that  Zoroaster  preached  dualism.  But  this  is  a  serious  misconcep- 
tion. In  the  Parsee  scriptures  the  names  of  God  are  Mazda,  Ahura 
and  Ahura-Mazda,  the  last  word  being  a  compound  of  the  first  two. 
The  first  two  words  are  common  in  the  earliest  writings  of  the  Gatha 
and  the  third  in  the  later  scriptures.  In  later  times  the  word  Ahura- 
Mazda,  instead  of  being  restricted,  like  Mazda,  the  name  of  God  began  iviYs  u n'd e'r - 
to  be  used  in  a  wider  sense,  and  was  applied  to  Spenta-mainyush,  the  ^^^^ 
creative  or  the  good  principle.  This  being  the  case,  wherever  the 
word  Ahura-Mazda  was  used  in  opposition  to  that  of  Angra-mainyush, 
later  authors  took  it  as  the  name  of  God,  and  not  as  the  name  of  the 
creative  principle,  which  it  really  was.  Thus  the  very  fact  of  Ahura- 
Mazda's  name  being  employed  in  opposition  to  that  of  Angra-main- 
yush or  Ahriman  led  to  the  notion  that  Zoroastrian  scriptures  preached 
dualism. 

Not  only  is  the  charge  of  dualism  as  leveled  against  Zoroastrian- 
ism,  and  as  ordinarily  understood,  groundless,  but  there  is  a  close 
resemblance  between  the  ideas  of  the  devil  among  the  Christians  and 
those  of  the  Ahriman  among  the  Zoroastrians.  Dr.  Haug  says  the 
same  thing  in  the  following  words: 

'The  Zoroastrian  idea  of  the  devil  and  the  infernal  kingdom  coin- 
cides entirely  with  the  Christian  doctrine.  The  devil  is  a  murderer 
and  father  of  lies,  according  to  both  the  Bible  and  the  Zend  Avesta." 

Thus  we  see  that,  according  to  Zoroaster's  philosophy,  there  are 
two  primeval  principles  that  produce  our  material  world.  Conse- 
quently, though  the  Almighty  is  the  creator  of  all,  a  part  of  the 
creation  is  said  to  be  created  by  the  good  principle  and  a  part  by  the 
evil  principle.  Thus,  for  example,  the  heavenly  bodies,  the  earth, 
water,  fire,  horses,  dogs  and  such  other  objects  are  the  creation  of  the 
good  principle,  and  serpents,  ants,  locusts,  etc.,  are  the  creation  of  the 
evil  principle.  In  short,  those  things  that  conduce  to  the  greatest 
good  of  the  greatest  number  of  mankind  fall  under  the  category  of  the 


456  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

creations  of  the  good  principle,  and  those  that  lead  to  the  conty«iry 
result,  under  that  of  the  creations  of  the  evil  principle.  This  being 
the  case,  it  is  incumbent  upon  men  to  do  actions  that  would  support 
the  cause  of  the  good  principle  and  destroy  that  of  the  evil  one. 
Therefore,  the  cultivation  of  the  soil,  the  rearing  ot  domestic  animals, 
etc.,  on  the  one  hand  and  the  destruction  of  wild  animals  and  other 
noxious  creatures  on  the  other,  are  considered  meritorious  actions  by 
the  Parsees. 

As  there  are  two  primeval  principles  under  Ahura-Mazda  that 
produce  our  material  world,  so  there  are  two  principles  inherent  in  the 
nature  of  man  which  encourage  him  to  do  good  or  tempt  him  to  do 
evil.  One  asks  him  to  support  the  cause  of  the  good  principle,  the 
other  to  support  that  of  the  evil  principle.  The  first  is  known  by  the 
name  of  Vohumana  or  Behemana,  i.  e.y  "good  mind."  The  prefix 
*Vohu"  or  "beL  '  is  the  same  word  as  that  of  which  our  English 
*'better"  is  the  comparative.  Mana  is  the  same  as  the  word  "maniyu," 
and  means  mind  or  spirit.  The  second  is  known  by  the  name  of  Aka- 
mana,  e.  ^.,  **bad  mind."  The  prefix ''aka"  means  "bad"  and  is  the 
same  as  our  English  word  "ache"  in  "headache." 

Now  the  fifth  chapter  of  the  Vendidad  gives,  as  it  were,  a  short 
definition  of  what  is  morality  or  piety.  There,  first  of  all,  the  writer 
says:  "Purity  is  thebestthing  for  man  after  birth."  This,  you  may  say,  is 
*  the  motto  of  the  Zoroastrian  religion  Therefore,  M.  Harlez  very 
properly  says  that,  according  to  Zoroastrian  scriptures,  the  "notion  of 
the  word  virtue  sums  itself  up  in  that  of  the  'Asha.'"  This  word  is  the 
same  as  the  Sanskrit  "rita,"  which  word  corresponds  to  our  English 
**right."  It  means,  therefore,  righteousness,  piety  or  purity.  Then  the 
writer  proceeds  to  give  a  short  definition  of  piety.  It  says  that,  "the 
preservation  of  good  thoughts,  good  words  and  good  deeds  is  piety." 
In  these  pithy  words  is  summed  up,  so  to  say,  the  whole  of  the  moral 
philosophy  of  the  Zoroastrian  scriptures.  It  says  that,  if  you  want  to  lead 
Safe  Pilot  to  a  pious*  and  moral  life  and  thus  to  show  a  clean  bill  of  spiritual  health 
M^vm.*^^^'  ^^  to  the  angel,  Meher  Daver,  who  watches  the  gates  of  heaven  at  the 
Chinvat  bridge,  practice  these  three:  Think  of  nothing  but  the  truth, 
speak  nothing  but  the  truth,  and  do  nothing  but  what  is  proper.  In 
short,  what  Zoroastrian  moral  philosophy  teaches  is  this — that  your 
good  thoughts,  good  deeds  and  good  words  alone  will  be  your  inter- 
cessors, Nothing  more  will  be  wanted.  They  alone  will  serve  you  as 
a  safe  pilot  to  the  harbor  of  heaven,  as  a  safe  guide  to  the  gates  of 
paradise  The  late  Dr,  Haug  rightly  observed  that  "the  moral  philos- 
ophy of  Zoroaster  was  moving  in  the  triad  of  'thought,  word  and 
deed.' '  These  three  words  form,  as  it  were,  the  pivot  upon  which  the 
moral  structure  of  Zoroastrianism  turns.  It  is  the  groundwork  upon 
which  the  whole  edifice  of  Zoroastrian  morality  rests. 

The  following  dialogue  in  the  Pehelvi  Padnameh  of  Buzurge-Meher 
shows  in  a  succinct  form  what  weight  is  attached  to  these  three  pithy 
words  in  the  moral  code  of  the  Zoroastrians: 
^    Question,  ,  Who  is  the  most  fortunate  man  in  the  world? 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


457 


Answer. 
Question. 
Answer, 
devil. 

Question. 
Answer. 
Question. 
Answer. 


He  who  is  the  most  innocent. 

Who  is  the  most  innocent  man  in  the  world? 
He  who  walks  in  the  path  of  God  and  shuns  that  of  the 


Which  is  the  path  of  God,  and  which  that  of  the  devil? 
Virtue  is  the  path  of  God,  and  vice  that  of  the  devil. 

What  constitutes  virtue,  and  what  vice? 
(Humata,  hukhta  and  hvarshta)  good  thoughts,  good 
words  and  good  deeds  constitute  virtue,  and  (dushmata,  duzukhta  and 
duzvarshta)  evil  thoughts,  evil  words  and  evil  deeds  constitute  vice. 

Question.  What  constitute  (humata,  hukhta  and  hvarshta)  good 
thoughts,  good  words  and  good  deeds,  and  (dushmata,  duzukhta  and 
duzvarshta)  evil  thoughts,  evil  words  and  evil  deeds? 

Answer.  Honesty,  charity  and  truthfulness  constitute  the  former, 
and  dishonesty,  want  of  charity  and  falsehood  constitute  the  latter. 

From  this  dialogue  it  will  be  seen  that  a  man  who  acquires 
(humata,  hukhta  and  hvarshta)  good  thoughts,  good  words  and  good 
deeds,  and  thereby  practices  honesty,  charity  and  truthfulness,  is  con- 
sidered to  walk  in  the  path  of  God,  and,  therefore,  to  be  the  most 
innocent  and  fortunate  man. 

Herodotus  also  refers  to  the  third  cardinal  virtue  of  truthfulness 
mentioned  above.  He  says  that  to  speak  the  truth  was  one  of  the 
three  things  taught  to  a  Zoroastrian  of  his  time  from  his  very 
childhood. 

Zoroastrianism  believes  in  the  immortality  of  the  soul.  The 
Avesta  writings  of  Hadokht  Nushk,  and  the  nineteenth  chapter  of  the 
Vendidad,  and  of  the  Pehelvi  books  of  Minokherad  and  Viraf-nameh, 
treat  of  the  fate  of  the  soul  after  death.  Its  notions  about  heaven  and 
hell  correspond,  to  some  extent,  to  the  Christian  notions  about  them. 
A  plant  called  the  Homa-i-saphid,  or  white  Homa,  a  name  correspond- 
ing to  the  Indian  Soma  of  the  Hindus,  is  held  to  be  the  emblem  of  the 
immortality  of  the  soul.  According  to  Dr.  Windischmann  and  Prof. 
Max  Miiller,  this  plant  reminds  us  of  the  "Tree  of  Life"  in  the 
garden  of  Eden.  As  in  the  Christian  scriptures  the  way  to  the  tree  of 
life  is  strictly  guarded  by  the  Cherubim,  so  in  the  Zoroastrian  script- 
ures the  Homa-i-saphid,  or  the  plant  which  is  the  emblem  of  immor- 
tality, is  guarded  by  innumerable  Fravashis,  that  is,  guardian  spirits. 
The  number  of  these  guardian  spirits,  as  given  in  various  books,  is 

99.999- 

Again,  Zoroastrianism  believes  in  heaven  and  hell.  Heaven  is 
called  Vahishta-ahu  in  the  Avesta  books.  It  literally  means  the  "best 
life."  This  word  is  afterward  contracted,  with  a  slight  change,  into 
the  Persian  word  "Behesht,"  which  is  the  superlative  form  of  "Veh," 
meaning  "  good,"  and  corresponds  exactly  with  our  English  word 
"best."  Hell  is  known  by  the  name  of  "Achishta-ahu."  Heaven  is 
represented  as  a  place  of  radiance,  splendor  and  glory,  and  hell  as  that 
of  gloom,  darkness  and  stench.  Between  heaven  and  this  world  there 
is  supposed  to  be  a  bridge,  named  "Chinvat."  This  word — from  the 
30 


Moral   Codot 


Believes  in 
Heaven  and 
HeU. 


458  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

Aryan  root  "chi,"  meaning  to  pick  up,  to  collect — means  the  place 
where  a  man's  soul  has  to  present  a  collective  account  of  the  actions 
done  in  the  past  life. 

According  to  the  Parsee  scriptures,  for  three  days  after  a  man's 
death  his  soul  remains  within  the  limits  of  the  world  under  the  guidance 
of  the  angel  Srosh.    If  the  deceased  be  a  pious  man,  or  a  man  who  led 
a  virtuous  life,  his  soul  utters  the  words  "  Ushta-ahmai  yahmai  ushta- 
;  kahmai-chit,"  i.  e.^  "Well  is  he  by  whom  that  which  is  his  benefit  be- 

comes the  benefit  of  any  one  else."  If  he  be  a  wicked  man,  or  one  who 
led  an  evil  life,  his  soul  utters  these  plaintive  words:  "  Kam  nemoi  zam? 
Kuthra  nemo  ayeni?  i.  e.,  "  To  which  land  shall  I  turn?    Whither  shall 

I  go?" 

On  the  dawn  of  the  third  night  the  departed  souls  appear  at  the 
"  Chinvat  bridge."  This  bridge  is  guarded  by  the  angel  Mehei*Daver, 
i.  e.f  Meher,  the  judge.  He  presides  there  as  a  judge,  assisted  by  the 
angels  Rashne  and  Astad,  the  former  representing  justice  and  the  latter 
truth.  At  this  bridge,  and  before  this  angel  Meher,  the  soul  of  every 
man  has  to  give  an  account  of  its  doings  in  the  past  life.  Meher  Daver, 
the  judge,  weighs  a  man's  actions  by  a  scale-pan.  If  a  man's  good 
actions  outweigh  his  evil  ones,  even  by  a  small  particle,  he  is  allowed 
to  pass  from  the  bridge  to  the  other  end  to  heaven.  If  his  evil  actions 
outweigh  his  good  ones,  even  by  a  small  weight,  he  is  not  allowed  to 
pass  over  the  bridge,  but  is  hurled  down  into  the  deep  abyss  of  hell. 
If  his  meritorious  and  evil  deeds  counterbalance  each  other,  he  is  sent 
to  a  place  known  as  "  hamast-gehan,"  corresponding  to  the  Christian 
"  purgatory  "  and  the  Mohammedan  "  aeraf."  His  meritorious  deeds 
done  in  the  past  life  would  prevent  him  from  going  to  hell,  and  his 
evil  actions  would  not  let  him  go  to  heaven. 

Again,  Zoroastrian  books  say  that  the  meritoriousness  of  good 
deeds  and  the  sin  of  evil  ones  increase  with  the  growth  of  time.  As 
BwksSa  *^*  capital  increases  with  interest,  so  good  and  bad  actions  done  by  a  man 
*^*  in  his  life  increase,  as  it  were,  with  interest  in  their  effects.  Thus,  a 
meritorious  deed  done  in  young  age  is  more  effective  than  that  very 
deed  done  in  advanced  age.  A  man  must  begin  practicing  virtue  from 
his  very  young  age.  As  in  the  case  of  good  deeds  and  their  meritori- 
ousness, so  in  the  case  of  evil  actions  and  their  sins  The  burden  of 
the  sin  of  an  evil  action  increases,  as  it  were,  with  interest.  A  young 
man  has  a  long  time  to  repent  of  his  evil  deeds  and  to  do  good  deeds 
that  could  counteract  the  effect  of  his  evil  deeds.  If  he  does  not  take 
advantage  of  these  opportunities  the  burden  of  those  evil  deeds  in- 
creases with  time. 

The  Parsee  places  of  worship  are  known  as  fire  temples.  The  very 
name  fire  temple  would  strike  a  non-Zoroastrian  as  an  unusual  form  of 
worship.  The  Parsees  do  not  worship  fire  as  God.  They  merely  re- 
gard fire  as  an  emblem  of  refulgence,  glory  and  light  as  the  most  per- 
fect symbol  of  God,  and  as  the  best  and  noblest  representative  of  His 
divinity.  "In  the  eyes  of  a  Parsee  his  (fire's)  brightness,  activity, 
purity  and  incorruptibility  bear  the  most  perfect  resemblance  to  the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  459 

nature  and  perfection  of  the  Deity."  A  Parsee  looks  upon  fire  "  as  the 
most  perfect  symbol  of  the  Deity  on  account  of  its  purity,  brightness, 
activity,  subtilty,  purity  and  incorruptibility." 

Again,  one  must  remember  that  it  is  the  several  symbolic  cere- 
monies that  add  to  the  reverence  entertained  by  a  Parsee  for  the  fire 
burning  in  his  fire  temples.  A  new  element  of  purity  is  added  to  the 
fire  burning  in  the  fire  temples  of  the  Parsees  by  the  religious  ceremo- 
nies accompanied  with  prayers  that  are  performed  over  it,  before  it  is 
installed  in  its  place  on  a  vase  on  an  exalted  stand  in  a  chamber  set 
apart  The  sacred  fire  burning  there  is  not  the  ordinary  fire  burning  in 
our  hearths.  It  has  undergone  several  ceremonies,  and  it  is  these  cer- 
emonies, full  of  meaning,  that  render  the  fire  more  sacred  in  the  eyes 
of  a  Parsee.     We  will  briefly  recount  the  process  here: 

In  establishing  a  fire  temple  fires  from  various  places  of  manu- 
facture are  brought  and  kept  in  different  vases.  Great  efforts  are  also 
made  to  obtain  fire  caused  by  lightning.  Over  one  of  these  fires  a 
perforated  metallic  flat  tray  with  a  handle  attached  is  held.  On  this  Yite  Temples, 
tray  are  placed  small  chips  and  dust  of  fragrant  sandalwood.  These 
chips  and  dust  are  ignited  by  the  heat  of  the  fire  below,  care  being 
taken  that  the  perforated  tray  does  not  touch  the  fire.  Thus  a  new 
fire  is  created  out  of  the  first  fire.  Then  from  this  new  fire  another  is 
again  produced,  and  so  on,  until  the  process  is  repeated  nine  times. 
The  fire  thus  prepared  after  the  ninth  process  is  considered  pure. 
The  fires  brought  from  other  places  of  manufacture  are  treated  in  a 
similar  manner.  These  purified  fires  are  all  collected  together  upon  a 
large  vase,  which  is  then  put  in  its  proper  place  in  a  separate  cham- 
ber. 

Now  what  does  a  fire  so  prepared  signify  to  a  Parsee?  He  thinks 
to  himself:  ''When  this  fire  on  this  vase  before  me,  though  pure  in 
itself,  though  the  noblest  of  the  creations  of  God,  and  though  the  best 
symbol  of  the  Divinity,  had  to  undergo  certain  processes  of  purifica- 
tion, had  to  draw  out,  as  it  were,  its  essence — nay,  its  quintessence — 
of  purity  to  enable  itself  to  be  worthy  of  occupying  this  exalted  posi- 
tion, how  much  more  necessary,  more  essential  and  more  important  it 
is  for  me  -  a  poor  mortal  who  is  liable  to  commit  sins  and  crimes,  and 
who  comes  into  contact  with  hundreds  of  evils,  both  physical  and 
mental — to  undergo  the  process  of  purity  and  piety  by  making  my 
thougnts,  words  and  actions  pass,  as  it  were,  through  a  sieve  of  piety  • 
and  purity,  virtue  and  morality,  and  to  separate  by  that  means  my 
good  thoughts,  good  words  and  good  actions  from  bad  thoughts,  bad 
words  and  bad  actions,  so  that  I  may,  in  my  turn,  be  enabled  to  acquire 
an  exalted  position  in  the  next  world." 

Again,  the  fires  put  together  as  above  are  collected  from  the 
houses  of  men  of  different  grades  in  society.  This  reminds  a  Parsee 
that,  as  all  these  fires  from  the  houses  of  men  of  different  grades  have 
all,  by  the  process  of  purification,  equally  acquired  the  exalted  place 
in  the  vase,  so  before  God,  all  men,  no  matter  to  what  graces  of 
society  they  belong,  are  equal,  provided  they  pass  through  the    prp- 


460 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


cess  of  purification,  i.  e.,  provided  they  preserve  purity  of  thoughts, 
purity  of  words  and  purity  of  deeds. 

Again,  when  a  Parsee  goes  before  the  sacred  fire,  which  is  kept 
all  day  and  night  burning  in  the  fire  temple,  the  officiating  priest  pre- 
sents before  him  the  ashes  of  a  part  of  the  consumed  fire.  The  Parsee 
Dust  to  Dust,  applies  it  to  his  forehead  just  as  a  Christian  applies  the  consecrated 
water  in  his  church  and  thinks  to  himself:  "  Dust  to  dust.  The  fire, 
all  brilliant,  shining  and  resplendent,  has  spread  the  fragrance  of  the 
sweet-smelling  sandal  and  frankincense  round  about,  but  is  at  last 
reduced  to  dust.  So  it  is  destined  for  me.  After  all  I  am  to  be  re- 
duced to  dust  and  have  to  depart  from  this  transient  life.  Let  me  do 
my  best  to  spread,  like  this  fire,  before  my  death,  the  fragrance  of 
charity  arid  good  deeds,  and  lead  the  light  of  righteousness  and 
knowledge  before  others." 

In  short,  the  sacred  fire  burning  in  a  fire  temple  serves  as  a  per- 
petual monitor  to  a  Parsee  standing  before  it  to  preserve  piety, 
purity,  humility  and  brotherhood. 

As  we  said  above,  evidence  from  nature  is  the  surest  evidence  that 
leads  a  Parsee  to  the  belief  in  the  existence  of  the  Deity  From 
nature  he  is  led  to  nature's  God.  From  this  point  of  view,  then,  he  is 
not  restricted  to  any  particular  place  for  the  recital  of  his  prayers. 
For  a  visitor  to  Bombay,  which  is  the  headquarters  of  the  Parsees,  it  is 
therefore  not  unusual  to  see  a  number  of  Parsees  saying  their  prayers, 
morning  and  evening,  in  the  open  space,  turning  their  faces  to  the  ris- 
ing or  the  setting  sun,  before  the  glowing  moon  or  the  foaming  sea. 
Turning  to  these  grand  objects,  the  best  and  sublimest  of  his  creations, 
they  address  their  prayers  to  the  Almighty. 

All  Parsee  prayers  begin  with  an  assurance  to  do  acts  that  would 
please  the  Almighty  God.  The  assurance  is  followed  by  an  expression 
of  regret  for  past  evil  thoughts,  words  or  deeds  if  any.  Man  is  liable 
to  err,  and  so,  if  .during  the  interval  any  errors  of  commission  or  omis- 
sion are  committed,  a  Parsee  in  the  beginning  of  his  prayers  repents 
for  those  errors.     He  says: 

O,  Omniscient  Lord!  I  repent  of  all  my  sins.  I  repent  of  all  evil 
thoughts  that  I  might  have  entertained  in  my  mind,  of  all  the  evil 
words  that  I  might  have  spoken,  of  all  the  evil  actions  that  I  might 
have  committed.  O,  Omniscient  Lord!  I  repent  of  all  the  faults  that 
might  have  originated  with  me,  whether  they  refer  to  thoughts,  words  or 
deeds,  whether  they  appertain  to  my  body  or  soul,  whether  they  be  in 
connection  with  the  material  world  or  spiritual. 

To  educate  their  children  is  a  spiritual  duty  of  Zoroastrian  par- 
ents. Education  is  necessary,  not  only  for  the  material  good  of  the 
children  and  the  parents,  but  also  for  their  spiritualgood.  Accord- 
ing to  the  Parsee  books,  the  parents  participate  in  the  meritorious- 
ness  of  the  good  acts  performed  by  their  children  as  the  result  of  the 
good  education  imparted  to  them.  On  the  other  hand,  if  the  parents 
neglect  the  education  of  their  children,  and  if,  as  the  result  of  this 
neglect,  they  do  wrongful  acts  or  ^vil  deeds^  the  parents  h^ve  a  spirit- 


Parsee  Pray- 


WE  WOkLD'S  CONGRESS  OP  RELIGIONS.  461 

ual  responsibility  for  such  acts.  In  proportion  to  the  malignity  or 
evilness  of  these  acts  the  parents  are  responsible  to  God  for  their 
neglect  of  the  education  of  their  children.  It  is,  as  it  were,  a  spirit- 
ual self-interest  that  must  prompt  a  Parsee  to  look  to  the  good  edu- 
cation of  his  children  at  an  early  age.  Thus,  from  a  religious  point  of 
view,  education  is  a  great  question  with  the  Parsees. 

The  proper  age  recommended  by  religious  Parsee  books  for  or- 
dinary education  is  seven.  Before  that  age  children  should  have  home 
education  with  their  parents,  especially  with  the  mother.  At  the 
age  of  seven,  after  a  little  religious  education,  a  Parsee  child  is  invested 
with  Sudreh  and  Kusti,  i.  e.,  the  sacred  shirt  and  thread.  This  cere- 
mony of  investiture  corresponds  to  the  confirmation  ceremony  of  the 
Christians.  A  Parsee  may  put  on  the  dress  of  any  nationality  he  likes, 
but  under  that  dress  he  must  always  wear  the  sacred  shirt  and  thread. 
These  are  the  symbols  of  his  being  a  Zoroastrian.  These  symbols  are 
full  of  meaning  and  act  as  perpetual  monitors  advising  the  wearer  to 
lead  a  life  of  purity — of  physical  and  spiritual  purity.  A  Parsee  is 
enjoined  to  remove,  and  put  on  again  immediately,  the  sacred  thread 
several  times  during  the  day,  saying  a  very  short  prayer  during  the 
process.  He  has  to  do  so  early  in  the  morning  on  rising  from  bed, 
before  meals  and  after  ablutions.  The  putting  on  of  the  symbolic 
thread  and  the  accompanying  short  prayer  remind  him  to  be  in  a  state 
of  repentance  for  misdeeds,  if  any,  and  to  preserve  good  thoughts, 
good  words  and  good  deeds,  the  triad  in  wJiich  the  moral  philosophy 
of  Zoroaster  moved. 

It  is  after  this  investiture  with  the  sacred  shirt  and  thread  that  the 
general  education  of  a  child  generally  begins.  The  Parsee  books  speak  ^^gn  Gener. 
of  the  necessity  of  educating^  all  children,  whether  male  or  female.  ^  .Education 
Thus  female  education  claims  as  much  attention  among  the  Parsees  as 
male  education.  Physical  education  is  as  much  spoken  of  in  the 
Zoroastrian  books  as  mental  and  moral  education.  The  health  of  the 
body  is  considered  as  the  first  requisite  for  the  health  of  the  soul. 
That  the  physical  education  of  the  ancient  Persians,  the  ancestors  of 
the  modern  Parsees,  was  a  subject  of  admiration  among  the  ancient 
Greeks  and  Romans,  is  too  well  known.  In  all  the  blessings  invoked 
upon  one  in  the  religious  prayers,  the  strength  of  body  occupies  the 
first  and  the  most  prominent  place.  Analyzing  the  Bombay  census  of 
1 88 1,  Dr.  Weir,  the  health  officer,  said: 

^'Examining  education  according  to  faith  or  class,  we  find  that 
education  is  most  extended  among  the"  Parsee  people;  female  educa- 
tion is  more  diffused  among  the  Parsee  population  than  any  other  class. 
*  *  *  Contrasting  these  results  with  education  at  an  early  age 
among  Parsees,  we  find  12.2  per  cent  Parsee  male  and  8.84  per  cent 
female  children  under  six  years  of  age,  under  mstruction;  between  six 
and  fifteen  the  number  of  Parsee  male  and  female  children  under  in- 
struction is  much  larger  than  in  any  other  class.  Over  fifteen  years  of 
age,  the  smallest  proportion  of  illiterate,  either  male  or  female,  is  found 
in  the  Parsee  population." 


46^  THE  WORLD'S  CONGRESS  OF  MUGtOM^. 

The  religious  books  of  the  Parsees  say  that  the  education  of  Zoro- 
astrian  youths  should  teach  them  perfect  discipline,  obedience  to  their 
teachers,  obedience  to  their  parents,  obedience  to  their  elders  in  society, 
and  obedience  to  the  constitutional  forms  of  government  should  be 
one  of  the  practical  results  of  their  education.  So  a  Zoroastrian  child 
is  asked  to  be  affectionate  toward  and  submissive  to  his  teachers.  A 
Parsee  mother  prays  for  a  son  that  could  take  an  intelligent  part  in 
the  deliberations  of  the  councils  of  his  community  and  government;  so 
a  regard  for  the  regular  forms  of  government  was  necessary. 

Of  all  the  practical  questions,  the  one  most  affected  by  the 
religious  precepts  of  Zoroastrianism  is  that  of  the  observation  of  san- 
itary rules  and  principles.  Several  chapters  of  the  Vendidad  form,  as 
it  were,  the  sanitary  code  of  the  Parsees.  Most  of  the  injunctions  will 
stand  the^'test  of  sanitary  science  for  ages  together.  Of  the  different 
Asiatic  communities  inhabiting  Bombay,  the  Parsees  have  the  lowest 
death  rate.  One  can  safely  say  that  that  is,  to  a  great  extent,  due  to 
the  Zoroastrian  ideas  of  sanitation,  segregation,  purification  and  clean- 
liness. A  Parsee  is  enjoined  not  to  drink  from  the  same  cup  or  glass 
from  which  another  man  has  drunk,  lest  he  catch  by  contagion  the 
disease  from  which  the  other  may  be  suffering.  He  is,  under  no  cir- 
cumstances, to  touch  the  body  of  a  person  a  short  time  after  death, 
flor,  ;  +  o.^  lest  he  spread  the  disease,  if  contagious,  of  the  deceased.     If  he  acci- 

oanitary  Jr  .,11        1  1         1  /  ti-  iri 

Rules  and  Prin-  dentally  or  unavoidably  does,  he  has  ,to  purity  himself  by  a  certain 
process  of  washing  before  he  mixes  with  others  in  society.  A  passing 
fly,  or  even  a  blowing  wind,  is  supposed  to  spread  disease  by  conta- 
gion. So  he  is  enjoined  to  perform  ablutions  several  times  during  the 
day,  as  before  saying  his  prayers,  before  meals,  and  after  answering 
the  calls  of  nature.  If  his  hand  comes  into  contact  with  the  saliva  of 
his  own  mouth  or  with  that  of  somebody  else,  he  has  to  wash  it.  He 
has  to  keep  himself  aloof  from  corpse-bearers,  lest  he  spread  any 
disease  through  them.  If  accidentally  he  comes  into  contact  with 
these  people,  he  has  to  bathe  himself  before  mixing  in  society.  A 
breach  of  these  and  various  other  sanitary  rules  is,  as  it  were,  helping 
the  cause  of  the  evil  principle. 

Again,  Zoroastrianism  asks  its  disciples  to  keep  the  earth  pure,  to 
keep  the  air  pure,  and  to  keep  the  water  pure.  It  considers  the  sun 
as  the  greatest  purifier.  In  places  where  the  rays  of  the  sun  do  not 
enter,  fire  over  which  fragrant  wood  is  burned  is  the  next  purifier.  It  is 
a  great  sin  to  pollute  water  by  decomposing  matter.  Not  only  is  the 
commission  of  a  fault  of  this  kind  a  sin,  but  also  the  omission,  when 
one  sees  such  a  pollution,  of  taking  proper  means  to  remove  it.  A 
Zoroastrian,  when  he  happens  to  see,  while  passing  in  his  way,  a  run- 
ning stream  of  drinking  water  polluted  by  some  decomposing  matter, 
such  as  a  corpse,  is  enjoined  to  wait  and  try  his  best  to  go  into  the 
stream  and  to  remove  the  putrifying  matter,  lest  its  continuation  may 
spoil  the  water  and  affect  the  health  of  the  people  using  it.  An 
omission  to  do  this  act  is  a  sin  from  a  Zoroastrian  point  of  view.  At 
the  bottom  of  a  Parsee's  custom  of  disposing  of  the  dead,  and  at  the 


ciples. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  463 

bottom  of  all  the  strict  religious  ceremonies  enjoined  therewith,  lies 
the  one  main  principle,  viz.,  that,  preserving  all  possible  respect  for 
the  dead,  the  body,  after  its  separation  from  the  immortal  soul,  should 
be  disposed  of  in  a  way  the  least  harmful  and  the  least  injurious  to  the 
living.  The  homely  proverb  of  ''cleanliness  is  godliness"  is  nowhere 
more  recommended  than  in  the  Parsee  religious  books,  which  teach 
that  the  cleanliness  of  body  will  lead  to  and  help  the  cleanliness  of 
mind. 

We  now  come  to  the  question  of  wealth,  poverty  and  labor.  As 
Herodotus  said,  a  Parsee,  before  praying  for  himself,  prays  for  his 
sovereign  and  for  his  community,  for  he  is  himself  included  in  the 
community.  His  religious  precepts  teach  him  to  drown  his  individu-  Wealth,  Pov. 
ality  in  the  common  interests  of  his  community.  He  is  to  consider  erty  and  Labor, 
himself  as  a  part  and  parcel  of  the  whole  community.  The  good  of 
the  whole  will  be  the  good — and  that  a  solid  good — of  the  parts.  In 
the  twelfth  chapter  of  the  Yasna,  which  contains,  as  it  were,  Zoroastrian 
articles  of  faith,  a  Zoroastrian  promises  to  preserve  a  perfect  brother- 
hood. He  promises,  even  at  the  risk  of  his  life,  to  protect  the  life  and 
the  property  of  all  the  members  of  his  community  and  to  help  in  the 
cause  that  would  bring  about  their  prosperity  and  welfare.  It  is  with 
these  good  feelings  of  brotherhood  and  charity  that  the  Parsee  com- 
munity has  endowed  large  funds  for  benevolent  and  charitable  pur- 
poses. If  the  rich  Parsees  of  the  future  generations  were  to  follow  in 
the  footsteps  of  their  ancestors  of  the  past  and  present  generations  in 
the  matter  of  giving  liberal  donations  for  the  good  of  the  deserving 
poor  of  their  community,  one  can  say  that  there  would  be  very  little 
cause  for  the  socialists  to  complain  from  a  poor  man's  point  of  view. 
It  is  these  notions  of  charity  and  brotherhood  that  have  urged  them 
to  start  public  funds  for  the  general  good  of  the  whole  community. 
Men  of  all  grades  in  society  contribute  to  these  funds  on  various 
occasions.  The  rich  contribute  on  occasions  both  of  joy  and  grief. 
On  grand  occasions,  like  those  of  weddings  in  their  families,  they  con- 
tribute large  sums  in  charity  to  commemorate  those  events.  Again, " 
on  the  death  of  their  dear  ones,  the  rich  and  the  poor  all  pay  various 
sums,  according  to  their  means,  in  charity.  These  sums  are  announced 
on  the  occasion  of  the  Oothumna,  or  the  ceremony  on  the  third  day 
after  death.  The  rich  pay  large  sums  on  these  occasions  to  com- 
memorate the  names  of  their  dear  ones.  In  the  Vendidad  three  kinds 
of  charitable  deeds  are  especially  mentioned  as  meritorious — to  help 
the  poor;  to  help  a  man  to  marry,  and  thus  to  enable  him  to  lead  a 
virtuous  and  honorable  life,  and  to  give  education  to  those  who  are  in 
search  of  it.  If  one  were  to  look  to  the  long  list  of  Parsee  charities, 
headed  by  that  of  that  prince  of  Parsee  charity,  the  first  Parsee  baronet, 
he  will  find  these  three  kinds  of  charity  especially  attended  to.  The 
religious  training  of  a  Parsee  does  not  restrict  his  ideas  of  brotherhood 
and  charity  to  his  own  community  alone.  He  extends  his  charity  to 
non-Zoroastrians  as  well. 

The  qualifications  of  a  good  husband,  from  a  Zoroastrian  point 


4Ai  fM  WokLiys  coNgMss  of  Ml/C/dM. 

of  view,  are  that  he  must  be  (i)  young  and  handsome;  (2)  strong, 
brave  and  healthy;  (3)  diligent  and  industrious,  so  as  to  maintain  his 
wife  and  children;   (4)  truthful,  as  would  prove  true  to  herself,  and 

Quaiifica-  ^^^^  ^^  ^^^  Others  with  whom  he  would  come  in  contact,  and  is  wise 
tionsof  aGood  and  educated.     A  wise,  intelligent  and  educated  husband  is  compared 

us  an  .  ^^  ^  fertile  piece  of  land  which  gives  a  plentiful  crop,  whatever  kind 

of  seeds  are  sown  in  it.  The  qualifications  of  a  good  wife  are  that  she 
be  wise  and  educated,  modest  and  courteous,  obedient  and  chaste. 
Obedience  to  her  husband  is  the  first  duty  of  a  Zoroastrian  wife.  It  is 
a  great  virtue,  deserving  all  praise  and  reward.  Disobedience  is  a 
great  sin,  punishable  after  death. 

According  to  the  Sad-dar,  a  wife  that  expressed  a  desire  to  her 
husband  three  times,  a  day — in  the  morning,  afternoon  and  evening — to 
be  one  with  him  in  thoughts,  words  and  deeds,  t.  e.,  to  sympathize  with 
him  in  all  his  noble  aspirations,  pursuits  and  desires,  performed  as 
meritorious  an  act  as  that  of  saying  her  prayers  three  times  a  day. 
She  must  wish  to  be  of  the  same  view  with  him  in  all  his  noble  pur- 
suits and  ask  him  every  day:  ''What  are  your  thoughts,  so  that  I  may 
be  one  with  you  in  those  thoughts?  What  are  your  words,  so  that  I 
may  be  one  with  you  in  your  speech?  What  are  your  deeds,  so  that  I 
may  be  one  with  you  in  deeds?"  A  Zoroastrian  wife  so  affectionate 
and  obedient  to  her  husband  was  held  in  great  respect,  not  only  by 
the  husband  and  the  household,  but  in  society  as  well.  As  Dr.  West 
says,  though  a  Zoroastrian  wife  was  asked  to  be  very  obedient  to  her 
husband,  she  held  a  more  respectable  position  in  society  than  that 
enjoined  by  any  other  Oriental  religion.  As  Sir  John  Malcolm  says, 
the  ordinance  of  Zoroaster  secured  for  Zoroastrian  women  an  equal  rank 
with  the  male  creation.  The  progress  of  the  ancient  Persians  in  civil- 
ization was  partly  due  to  this  cause.  "The  great  respect  in  which  the 
female  sex  was  held  was,  no  doubt,  the  principal  cause  of  the  progress 
they  had  made  in  civilization.  These  were  at  once  the  cause  of  gener- 
ous enterprise  and  its  reward."  The  advance  of  the  modern  Parsis,  the 
descendants  of  the  ancient  Persians,  in  the  path  of  civilization  is  greatly 
due  to  this  cause.  As  Dr.  Haug  says,  the  religious  books  of  the  Parsis 
hold  women  on  a  level  with  men.  "  They  are  always  mentioned  as  a 
necessary  part  of  the  religious  community.  They  have  the  same  re- 
ligious rites  as  men;  the  spirits  of  deceased  women  are  invoked  as 
well  as  those  of  men."  Parsee  books  attach  as  much  importance  to 
female  education  as  to  male  education. 

Marriage  is  an  institution  which  is  greatly  encouraged  by  the  spirit 
of  the  Parsee  religion.  It  is  especially  recommended  in  the  Parsee 
scriptures  on  the  ground  that  a  married  life  is  more  likely  to  be  happy 
than  an  unmarried  one;  that  a  married  person  is  more  likely  to  be  able 
to  withstand  physical  and  mental  afflictions  than  an  unmarried  person, 
and  that  a  married  man  is  more  likely  to  lead  a  religious  and  virtuous 
life  than  an  unmarried  one.  The  following  verse  in  the  Gatba  conveys 
this  meaning: 

"I  say  (these)  words  to  you  marrying  brides  and  to  you  bride- 


TME  WdkL£)'S  CONgMS^  OF  MLlGIdM, 


m 


grooms.  Impress  them  in  your  mind.  May  you  two  enjoy  the  life  of 
good  mind  by  following  the  laws  of  religion.  Let  each  one  of  you 
clothe  the  other  with  righteousness,  because  then  assuredly  there  will 
be  a  happy  life  for  you," 

An  unmarried  person  is  represented  to  feel  as  unhappy  as  a  fertile 
piece  of  ground  that  is  carelessly  allowed  to  lie  uncultivated  by  its 
owner  (Vend,  iii.,  24).  The  fertile  piece,  when  cultivated,  not  only 
adds  to  the  beauty  of  the  spot,  but  lends  nourishment  and  food  to 
many  others  round  about.  So  a  married  couple  not  only  add  to  their  Son! 
own  beauty,  grace  and  happiness,  but  by  their  righteousness  and  good 
conduct  are  in  a  position  to  spread  the  blessings  of  help  and  happi- 
ness among  their  neighbors.  Marriage  being  thus  considered  a  good 
institution,  and  being  recommended  by  the  religious  scriptures,  it  is 
considered  a  very  meritorious  act  for  a  Parsee  to  help  his  co-reiigion- 
ists  to  lead  a  married  life  (Vend,  iv,  44).  Several  rich  Parsees  have, 
with  this  charitable  view,  founded  endowment  funds,  from  which  young 
deserving  brides  are  given  small  sums  on  the  occasion  of  their  mar- 
riage for  the  preliminary  expenses  of  starting  in  married  life. 

Fifteen  is  the  minimum  marriageable  age  spoken  of  by  the  Parsee 
books.  The  parents.have  a  voice  of  sanction  or  approval  in  the  selec- 
tion of  wives  and  husbands.  Mutual  friends  of  parents  or  marrying 
parties  may  bring  about  a  good  selection.  Marriages  with  non- 
Zoroastrians  are  not  recommended,  as  they  are  likely  to  bring  about 
quarrels  and  dissensions  owing  to  a  difference  of  manners,  customs 
and  habits. 

We  said  above  that  the  Parsee  religion  has  made  its  disciples 
tolerant  about  the  faiths  and  beliefs  of  others.  It  has  as  well  made 
them  sociable  with  the  other  sister  communities  of  the  country.  They 
mix  freely  with  members  of  other  faiths  and  take  a  part  in  the  rejoic- 
ings of  their  holidays.  They  also  sympathize  with  them  in  their  griefs 
and  afflictions,  and  in  case  of  sudden  calamities,  such  as  fire,  floods, 
etc.,  they  subscribe  liberally  to  alleviate  their  misery.  From  a  con- 
sideration of  all  kinds  of  moral  and  charitable  notions  inculcated  in 
the  Zoroastrian  scriptures,  Frances  Power  Cobbe,  in  her ''Studies,  New 
and  Old,  of  Ethical  and  Social  Subjects,"  says  of  the  founder  of  the 
religion: 

''Should  we  in  a  future  world  be  permitted  to  hold  high  converse 
with  the  great  departed,  it  may  chance  that  in  the  Bactrian  sage,  who 
lived  and  tau'ght  almost  before  the  dawn  of  history,  we  may  find  the 
spiritual  patriarch,  to  whose  lessons  we  have  owed  such  a  portion  of 
our  intellectual  inheritance  that  we  might  hardly  conceive  what 
human  belief  would  be  now,  had  Zoroaster  never  existed." 


Marriage      a 
Good    Instilu- 


Had  Zoroast- 
er Never  Ex- 
isted. 


Mohammedans  of  Damascus, 


Spirit  and  Mission  of  the  Apostolic  Church 

of  /^rmenia. 

Paper  by  OHANNES  CHATSCHUMGAN,  of  Armenia. 


CCORDING  to  the  general  testimony  of  histo- 
rians, Christianity  was  introduced  into  Arme- 
nia in  the  first  century.  In  the  year  34  A.  D. 
the  Apostle  Thaddeus  went  to  this  country, 
and  in  the  year  60  A.  D.  Bartholomew  fol- 
lowed. They  preached  the  Gospel  and  were 
martyred.  These  apostles  were,  therefore, 
the  founders  of  the  Armenian  church.  Besides 
them  two  others,  Simeon  and  Judah,  preached 
in  Armenia.  But  Christianity  did  not  become 
the  established  religion  until  the  year  302  A. 
D.,  although  during  this  interval  thousands  of  Arme- 
nians became  martyrs  for  Christianity.  In  that  year 
vSaint  Gregory  Illuminator  enlightened  the  entire 
Armenian  nation,  and  Christianity  became  the  religion  of 
the  king  as  well  as  of  the  people.  In  the  Armenian  lan- 
guage to  "  enlighten  "  means  to  "  Christianize."  Whether,  oldest  Chris- 
therefore,  we  date  the  establishment  of  Christianity  from  the  first  cent-  J|fJ^^ori?^  ^ 
ury  or  at  the  beginning  of  the  fourth,  the  Armenian  church  remains 
the  oldest  Christian  church  in  thew^orld. 

Because  of  its  past  it  has  a  peculiar  place  among  other  churches. 
While  the  church  is  only  one  element  in  the  lives  of  other  nations — an 
element  sometimes  strong,  sometimes  less  strong — in  Armenia  it 
embraces  the  whole  life  of  the  nation.  There  are  not  two  different 
ideals,  one  for  Christianity,  the  other  for  nationality.  These  two 
ideals  are  united.  The  Armenians  love  their  country  because  they 
love  Christianity.  Church  and  fatherland  have  been  almost  synony- 
mous in  their  tongues. 

The  construction  of  the  Armenian  church  is  simple  and  apos- 
tolic. It  is  independent  and  national.  The  head  is  called  the  Patri- 
arch Catholicos  of  all  Armenians  in  whatever  part  of  the  world  they 
may  be.     He  is  elected  by  the  representatives  of  the  nation  and  clergy 

467 


•       m  m^  WorWS  congress  op  kEUGlOMS, 

in  Etchmiadzin,  at  the  foot  of  Mount  Ararat.  Any  Armenian,  even  a 
layman,  can  become  head  of  the  church  if  the  general  assembly  finds 
him  worthy  of  this  high  office.  Since  Armenia  has  been  divided 
among  the  three  powers — Turkey,  Russia  and  Persia — the  election  of 
the  Catholicos  is  confirmed  by  the  Russian  emperor.  The  bishops 
are  elected  by  the  people  of  each  province  and  are  anointed  by  the 
Catholicos.  The  ordinary  clergy  are  elected  by  each  parish.  The 
parish  is  free  in  its  election,  and  neither  bishop  nor  Catholicos  can 
assign  a  priest  to  a  parish  against  its  wish.  Each  church  being  free  in 
its  home  work,  they  are  all  bound  with  one  another  and  so  form  a 
unity. 

The  people  share  largely  in  the  work  of  the  church.     All  assem- 
blies which  have  to  decide  general  questions,  even  dogmatic  matters, 
are  gathered  from  both  people  and  clergy.     The  clergy  exists  for  the 
people  and  not  the  people  for  the  clergy. 
The  Armeni-  '^^^  Armenian  clergy  have  always  been  pioneers  in  the  educa- 

an  Clergy.  tional  advancement  of  the  nation.     They  have  been  the  bringers  in  of 

European  civilization  to  their  people.  From  the  fifth  century  to  this 
very  day  young  men  intended  for  the  priesthood  are  sent  to  the  Occident 
to  study  in  order  that  Christianity  and  civilization  may  go  hand  in 
hand.  The  country  owes  everything  to  its  clergy.  They  have  been 
first  in  danger  and  first  in  civilization. 

The  spirit  of  the  Armenian  church  is  tolerant.  A  characteristic 
feature  of  Armenians,  even  while  they  were  heathen,  was  that  they 
were  cosmopolitan  in  religious  matters.  Armenia,  in  early  ages,  was 
an  America  for  the  oppressed  of  other  lands.  From  Assyria,  as  we 
read  in  the  Bible,  in  the  Book  of  Kings,  Adramelech  and  Anamelech 
escaped  to  Armenia.  From  China,  Hindustan  and  Palestine  they  went 
thither,  carrying  their  religious  thoughts  and  their  idols,  which  they 
worshiped  side  by  side  with  the  Armenian  gods. 

Christianity  has  entirely  changed  the  political  and  moral  life  of 
Armenia,  but  the  tolerant  spirit  has  ever  remained.  For  more  than 
fifteen  hundred  years  she  has  been  persecuted  for  her  faith  and  for 
conscience'  sake,  and  yet  she  has  never  been  a  religious  persecutor. 
She  calls  no  church  heterodox.  The  last  Catholicos,  Makar  the  First, 
said  once  to  me:  *'My  son,  do  not  call  any  church  heterodox.  All 
churches  are  equal,  and  everybody  is  saved  by  his  own  faith."  Every 
day  in  our  churches  prayers  are  offered  for  all  those  who  call  on  the 
name  of  The  Most  High  in  sincerity. 

The  Armenian  church  does  not  like  religious  disputes.  She  has 
defended  the  ideals  of  Christianity  more  with  the  red  blood  of  her 
children  than  with  big  volumes  of  controversies.  She  has  always 
insisted  on  the  brotherhood  of  all  Christians.  Nerces,  archbishop  of 
Zanbron,  Cilicia,  who  was  called  the  second  Apostle  Paul,  in  the  twelfth 
century  defended  and  practiced  the  very  ideals  and  equality  of  all 
churches  and  the  brotherhood  of  all  men  which  the  most  liberal  clergy- 
men of  this  century  believe  in. 

The  Armenian  church  has  a  great  literature,  especially  in  sacred 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  469 

lyrics,  which  has  had  a  vast  influence  over  the  people.  But  the  purify- 
ing influence  of  our  church  appears  chiefly  in  the  family.  In  no  land 
is  the  family  life  purer.  For  an  Armenian  the  family  is  sacred.  Eth- 
nologists ask  with  reason:  "How  can  we  explain  the  continued  exist- 
ence of  the  Armenian  nation  through  the  fire  and  sword  of  four 
thousand  years?"  The  solution  of  this  riddle  is  in  the  pure  family 
life.  This  is  the  anchor  by  which  the  stormbeaten  has  been  held.  It 
is  a  singular  fact  that  Armenia  never  had,  even  in  her  heathen  time, 
either  polygamy  or  slavery,  although  always  surrounded  by  nations 
who  followed  these  evil  practices. 

Women  in  Armenia  have  always  had  a  distinguished  place  in  the 
church.  The  first  Christian  martyr  among  women  in  the  whole  world  ArmeniT  ^^ 
was  an  Armenian  girl,  Sandooct,  the  beautiful  daughter  of  the  King 
Sanstreek.  In  the  fifth  century,  as  says  the  historian,  Equishe,  the 
songs  of  the  Armenian  women  were  the  psalms  and  their  daily  read- 
ings the  Gospel. 

Geographically,  Armenia  is  the  bridge  between  Asia  and  Europe. 
All  the  nations  of  Asia  have  traveled  over  this  bridge.  One  cannot 
show  a  single  year  in  the  long  past  through  which  she  has  enjoyed 
peace.  Every  one  of  her  stones  has  been  baptized  many  times  with 
the  sacred  blood  of  martyrs.  Her  rivers  have  flowed,  not  with  water, 
but  with  blood  and  tears  of  the  Armenian  nation.  Surrounded  by 
non-Christian  and  anti-Chiristian  peoples,  she  has  kept  her  Christianity 
and  her  independent  national  church.  Through  the  darkness  of  the 
ages  she  has  been  a  bright  torch  in  the  Orient  of  Christianity  and 
civilization. 

'  All  her  neighbors  have  passed  away — the  Assyrians,  the  Babylon- 
ians, the  Parthians,  and  the  Persian  fire  worshipers.  Armenia,  herself, 
has  lost  everything;  crown  andscepter  are  gone;  peace  and  happiness 
have  departed;  to  her  remains  only  the  cross,  the  sign  of  martyrdom. 
Yet  the  Armenian  church  still  lives.  Why?  To  fulfill  ,the  work  she 
was  called  to  do;  to  spread  civilization  among  the  peoples  of  this  part 
of  Asia,  and  she  has  still  vitality  enough  to  fulfill  this  mission.  For 
this  struggling  and  aspiring  church  we  crave  your  sympathy.  To  help 
the  Armenian  church  is  to  help  humanity. 


SedQuin  $heik  (Mohammedan). 


Prize  ^ssay  on  Qonfucianism. 


By  KUNG  HSIEN  HO,  of  Shanghai,  China. 


HE  most  important  thing  in  the  superior  man's 
learning  is  to  fear  disobeying  heaven's  will. 
Therefore  in  our  Confucian  religion  the  most 
important  thing  is  to  follow  the  will  of  heaven. 
The  book  of  Yih  King  says,  *Tn  the  changes  of 
the  world  there  is  a  great  Supreme  which  pro- 
duces two  principles,  and  these  two  principles 
are  Yin  and  Yang.  By  Supreme  is  meant  the 
spring  of  all  activity.  Our  sages  regard  Yin 
and  Yang  and  the  five  elements  as  acting  and 
reacting  on  each  other  without  ceasing,  and 
this  doctrine  is  all  important,  like  as  the  hinge 
of  a  door. 

The    incessant    production   of  all  things 

depends  on  this,  as  the  tree  does  on  the  root. 

Even  all  human  affairs  and  all  good  are  also 

dependent  on  it;  therefore,  it  is  called  the  Supreme,  just  as  we  speak 

of  the  extreme  points  of  the  earth  as  the  north  and  south  poles. 

By  Great  Supreme  is  meant  that  there  is  nothing  above  it.  But 
heaven  is  without  sound  or  smell,  therefore,  the  ancients  spoke  of  the 
infinite  and  the  great  supreme.  The  great  supreme  producing  Yin 
and  Yang  is  law-pioducing  forces.  When  Yang  and  Yin  unite  they 
produce  water,  fire,  wood,  metal,  earth.  When  these  five  forces  oper- 
ate in  harmony  the  four  seasons  come  to  pass.  The  essences  of  the 
infinite,  of  Yin  and  Yang,  and  of  the  five  elements  combine,  and  the 
heavenly  become  male,  and  the  earthly  become  female.  When  these 
powers  act  on  each  other  all  things  are  produced  and  reproduced  and 
developed  without  end. 

-  As  to  man,  he  is  the  best  and  most  intelligent  of  all.  This  is  what 
is  meant  in  the  book  of  Chung  Yorig  when  it  says  that  what  heaven 
has  given  is  the  spiritual  nature.  This  nature  is  law.  All  men  are 
thus  born  and  have  this  law.  Therefore  it  is  Mencius  says  that  all 
children  love  the  parents,  and  when  grown  up  all  respect  their  elder 
brethren.  If  men  only  followed  the  natural  bent  of  this  nature,  then 
all  would  go  the  right  way;  hence,  the  Chung  Yung  says,  "To  follow 
nature  is  the  right  way." 

in 


Spiritual  Nat- 
Tire  is  Law* 


472 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Nature 


The  choicest  product  of  Ying  Yang  and  the  five  elements  in  the 
world  is  man,  the  rest  are  refuse  products.  The  choicest  among  the 
choice  ones  are  the  sages  and  worthies,  and  the  refuse  among  them  are 
the  foolish  and  the  bad.  And  as  man's  body  comes  from  the  Yin  and 
man's  soul  from  the  Yang  he  cannot  be  perfect.  This  is  what  the  Lung 
philosophers  called  the  material  nature.  Although  all  men  have  at 
birth  a  nature  for  goodness,  still,  if  there  is  nothing  to  fix  it,  then  de- 
sires arise  and  passions  rule,  and  men  are  not  far  from  being  like 
The  Material  beasts;  hence,  Confucius  says:  ''Men's  nature  is  originally  alike,  but  in 
practice  men  become  very  different."  The  sages,  knowing  this,  sought 
to  fix  the  nature  with  the  principles  of  moderation,  uprightness,  benev- 
olence and  righteous"ness.  Heaven  appointed  rulers  and  teachers,  who 
in  turn  established  worship  and  music  to  improve  men's  disposition 
and  set  up  governments  and  penalties  in  order  to  check  men's  wicked- 
ness. The  best  among  the  people  are  taken  into  schools  where  they 
study  wisdom,  virtue,  benevolence  and  righteousness,  so  that  they  may 
know  before  hand  how  to  conduct  themselves  as  rulers  or  ruled. 

And  lest  after  many  generations,  there  should  be  degeneration 
and  difficulty  in  finding  the  truth,  the  principles  of  heaven  and  earth, 
of  men  and  of  all  things,  have  been  recorded  in  the  Book  of  Odes  for 
the  use  of  after  generations.  The  Chung  Yung  calls  the  practice  of 
wisdom  religion.  Our  religion  well  knows  heaven's  will;  it  looks  on 
all  under  heaven  as  one  family,  great  rulers  as  elder  branches  in  their 
parent's  clan,  great  ministers  as  chief  officers  of  this  clan  and  people  at 
large  as  brothers  of  the  same  parents;  and  it  holds  that  all  things 
should  be  enjoyed  in  common,  because  it  regards  heaven  and  earth  as 
the  parents  of  all  alike.  And  the  commandment  of  the  Confucian  is 
"Fear  greatly  lest  you  offend  against  heaven." 

But  what  Confucians  lay  great  stress  on  is  human  affairs.  What 
are  these?  These  are  the  five  relations  and  the  five  constants.  What 
are  the  five  relations?  They  are  those  of  sovereign  and  minister, 
father  and  son,  elder  and  younger  brother,  husband  and  wife,  and  that 
between  friend  and  friend.  Now,  the  ruler  is  the  Son  of  heaven,  to 
be  honored  above  all  others;  therefore,  in  serving  Him  there  has  to  be 
loyalty.  The  parents'  goodness  to  their  children  is  boundless;  there- 
fore, the  parents  should  be  served  filialy  Brothers  are  branches  from 
the  same  root;  therefore,  mutual  respect  is  important.  The  marriage 
relation  is  the  origin  of  all  human  relations;  therefore,  mutual  gentle- 
ness is  important.  As  to  friends,  though  as  if  strangers  to  our  homes, 
it  is  important  to  be  very  affectionate.  • 

When  one  desires  to  make  progress  in  the  practice  of  virtue  as 
ruler  or  minister,  as  parent  or  child,  as  elder  or  younger  brother,  or 
as  husband  and  wife;  if  anyone  wishes  to  be  perfect  in  any  relation, 
how  can  it  be  done  without  a  friend  to  exhort  one  to  good  and  check 
one  in  evil?  Therefore,  one  should  seek  to  increase  his  friends. 
Among  the  five  relations  there  are  also  the  three  hands.  The  ruler  is 
the  hand  of  the  minister,  the  father  is  that  of  the  son,  and  the  husband 
i§  that  of  the  wife.    And  the  book  of  the  Ta  Hsioh  says:  "From  the 


stress  on  Hu 
man  Affairs. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  473 

emperor  down  to  the  common  people  the  fundamental  thing  for  all 
to  do  is  to  cultivate  virtue."  If  this  fundamental  foundation  is  not 
laid,  then  there  cannot  be  order  in  the  world.  Therefore,  great 
responsibility  lies  on  the  leaders  This  is  what  Confucius  means  when 
he  says:  "When  a  ruler  is  upright  he  is  obeyed  without  com- 
mands," 

Now,  to  cause  the  doctrine  of  the  five  relations  to  be  carried  out 
everywhere  by  all  under  heaven,  the  ruler  must  be  intelligent  and  the 
minister  good,  then  the  government  will  be  just;  the  father  must  be 
loving  and  the  son  filial,  the  elder  brother  friendly,  theyounger  brother 
respectful,  the  husband  kind  and  the  wife  obedient,  then  the  home  will 
be  right;  in  our  relation  with  our  friends  there  must  be  confidence, 
then  customs  will  be  reformed  and  order  wi!i  not  be  difficult  for  the 
whole  world,  simply  because  the  rulers  lay  the  foundation  for  it  in 
virtue. 

What  are  the  five  constants?  Benevolence,  righteousness,  wor- 
ship, wisdom,  faithfulness.  Benevolence  is  love,  righteousness  is  fit- 
ness, worship  is  principle,  wisdom  is  thorough  knowledge,  faithfulness 
is  what  one  can  depend  on.  He  who  is  able  to  restore  the  original 
good  nature  and  to  hold  fast  to  it  is  called  a  worthy.  He  who  has  got  influence  of 
hold  of  the  spiritual  nature  and  is  at  peace  and  rest  is  called  a  sage,  stlnte^^  ^°^' 
He  who  sends  forth  unseen  and  infinite  influences  throughout  all  things 
is  called  divine.  The  influence  of  the  five  constants  is  very  great  and 
all  living  things  are  subject  to  them. 

Mencius  says:  "He  who  has  no  pity  is  not  a  man;  he  who  has  no 
sense  of  shame  for  wrong  is  not  a  man;  he  who  has  no  yielding  dispo- 
sition is  not  a  man,  and  he  who  has  not  the  sense  of  right  and  wrong  is 
not  a  man.  The  sense  of  pity  is  the  beginning  of  benevolence,  the 
sense  of  shame  for  wrong  is  the  beginning  of  righteousness,  a  yielding 
disposition  is  the  beginning  of  religion,  the  sense  of  right  and  wrong  is 
the  beginning  of  wisdom.  Faithfulness  is  not  spoken  of,  as  it  is  what 
makes  the  other  four  real;  like  the  earth  element  among  the  five 
elements,  without  it  the  other  four  manifestly  cannot  be  placed. 

The  Chung  Yung  says:  "Sincerity  or  reality  is  the  beginning  and 
the  end  of  things  There  is  no  such  thing  as  supreme  sincerity  with- 
out action,     This  is  the  use  of  faithfulness  " 

As  to  benevolence,  it  also  includes  righteousness,  religion  and 
wisdom,  therefore, the  sages  consider  that  the  most  important  thing 
is  to  get  benevolence.  The  idea  of  benevolence  is  gentleness  and 
liberal  mindedness,  that  of  righteousness  is  clear  duty,  that  of  religion 
is  showing  forth,  that  of  wisdom  is  to  gather  silently.  When  there  is 
gentleness,  clear  duty,  showing  forth  and  silent  gathering  constantly 
going  on,  then  everything  naturally  falls  to  its  proper  place,  just  like 
the  four  seasons;  e.  g.\  the  spring  mfluences  are  gentle  and  liberal  and 
are  life-giving  ones;  in  summer  life-giving  things  grow;  in  autumn 
these  show  themselves  In  harvest  and  in  winter  they  are  stored  up.  If 
there  were  no  spring  the  other  three  seasons  would  have  nothing;  so  it 
is  said  the  benevolent   man    is  the   life.     Extend  and   develop  this 


474  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

benevolence  and  all  under  heaven  may  be  benefited  thereby.  This  is 
how  to  observe  human  relation. 

As  to  the  doctrine  of  future  life.  Confucianism  speaks  of  it  most 
minutely.  Cheng  Tsze  says  the  spirits  are  the  forces  or  servants  of 
heaven  and  earth  and  signs  of  creative  power.  Chu  Fu  Tsze  says: 
"Speaking  of  two  powers,  the  demons  are  the  intelligent  ones  of  Yin, 
the  gods  are  the  intelligent  ones  of  Yang;  speaking  of  one  power,  the 
supreme  and  originating  is  called  God,  the  reverse  and  the  returning 
is  demon." 

Confucius,  replying  to  Tsai  Wo,  says:  "When  flesh  and  bones 
die  below  the  dust  the  material  Yin  becomes  dust,  but  the  immaterial 
rises  above  the  grave  in  great  light,  has  odor  and  is  very  pitiable. 
This  is  the  immaterial  essence."  The  Chung  Yung,  quoting  Confu- 
cius, says:  "The  power  of  the  spirits  is  very  great!  You  look  and 
cannot  see  them,  you  listen  and  cannot  hear  them,  but  they  are  em- 
bodied in  all  things  without  missing  any,  causing  all  men  to  reverence 
them  and  be  purified,  and  be  well  adorned  in  order  to  sacrifice  unto 
them."  All  things  are  alive,  as  if  the  gods  were  right  above  our  heads 
or  on  our  right  hand  or  on  the  left.  Yih  King  makes  much  of  divin- 
ing to  get  decisions  from  the  gods,  knowing  that  the  gods  are  the 
forces  of  heaven  and  earth  in  operation.  Although  unseen,  still  they 
influence;  if  difficult  to  prove,  yet  easily  known.  The  great  sages 
and  great  worthies,  the  loyal  ministers,  the  righteous  scholars,  filial 
sons,  the  pure  women  of  the  world  having  received  the  purest  influ- 
ences of  the  divinest  forces  of  heaven  and  earth,  when  on  earth  were 
heroes,  when  dead  are  the  gods.  Their  influences  continue  for  many 
generations  to  affect  the  world  for  good,  therefore  many  venerate  and 
sacrifice  unto  them. 

As  to  evil  men,  they  arise  from  the  evil  forces  of  nature;  when 
dead,  they  also  influence  for  evil,  and  we  must  get  holy  influences  to 
destroy  evil  ones. 

As  to  rewards  and  punishments  the  ancient  sages  also  spoke  of 
them.  The  great  Yu,  B.  C.  2255,  said:  "Follow  what  is  right  and  you 
Rewards  and  wiU  be  fortunate;  do  not  follow  it  and  you  Will  be  unfortunate;  the 
Punishments,  results  are  only  shadows  and  echoes  of  our  acts."  Tang,  B.  C.  1766, 
says:  "  Heaven's  way  is  to  bless  the  good  and  bring  calamity  on  the 
evil."  His  minister,  Yi  Yin,  said:  "  It  is  only  God  who  is  perfectly 
just;  good  actions  are  blessed  with  a  hundred  favors;  evil  actions  are 
cursed  with  a  hundred  evils."  Confucius,  speaking  of  the  "Book  of 
Changes"  (Yih  King),  said:  "  Those  who  multiply  good  deeds  will  have 
joys  to  overflowing;  those  who  multiply  evil  deeds  will  have  calami- 
ties running  over." 

But  this  is  very  different  from  Taoism,  which  says  that  there  are 
angels  from  heaven  examining  into  men's  good  and  evil  deeds,  and 
from  Buddhism,  which  says  that  there  is  a  purgatory  or  hell  according 
to  one's  deeds.  Rewards  and  punishments  arise  from  our  different 
actions  just  as  water  flows  to  the  ocean  and  as  fire  seizes  what  is  dry; 
without  expecting  certain  consequences  they  come  inevitably.     When 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  475 

these  consequences  do  not  appear  they  are  like  cold  in  summer  or  heat 
in  winter,  or  like  both  happening  the  same  day;  but  this  we  say  is 
unnatural.  Therefore,  it  is  said,  sincerity  is  the  way  of  heaven.  If  we 
say  that  the  gods  serve  heaven  exactly  as  mandarins  do  on  earth,  bring- 
ing quick  retribution  on  every  little  thing,  this  is  really  to  make  them 
appear  very  slow.  At  present  men  say,  ''Thunder  killed  the  bad  man.'* 
But  it  is  not  so,  either.  The  Han  philosopher,  Tung  Chung  Shu  (sec- 
ond century  B.  C),  says:  "Vapors,  when  they  clash  above,  make  rain; 
when  they  clash  below  make  fog;  wind  is  nature's  breathing.  Thunder 
is  the  sound  of  clouds  clashmg  against  each  other.  Lightning  is  light 
emitted  by  their  collision.  Thus  we  see  that  when  a  man  is  killed  it  is 
by  the  collision  of  these  clouds." 

As  to  becoming  genii  and  transmigration  of  souls,  these  are  still 
more  beside  the  mark.  If  we  became  like  genii,  then  we  would  live  on 
without  dying;  how  could  the  world  hold  so  many?  If  we  transmi- 
grate, then  so  many  would  transmigrate  from  the  human  life  and  ghosts 
would  be  numerous.  Besides  when  the  lamp  goes  out  and  is  lit  again 
it  is  not  the  former  flame  that  is  lit.  When  the  cloud  has  a  rainbow  it 
rains,  but  it  is  not  the  same  rainbow  as  when  the  rainbow  appeared 
before.  From  this  we  know  also  that  these  doctrines  of  transmigra- 
tion should  not  be  believed  in.  So  much  on  the  virtue  of  the  unseen 
and  hereafter. 

As  to  the  great  aim  and  broad  basis  of  Confucianism,  we  say  it 
searches  into  things,  it  extends  knowledge,  it  has  a  sincere  aim,  i.e.,  to 
have  a  right  heart,  a  virtuous  life,  so  as  to  regulate  the  home,  to  govern 
the  nation  and  to  give  peace  to  all  under  heaven.  The  book  of  "Great 
Learning,"  Ja  Hsigh,  has  already  clearly  spoken  of  these.  The  founda-  a  Sincere 
tion  is  laid  in  illustrating  virtue,  for  our  religion  in  discussing  govern-  '^"^• 
ment  regards  virtue  as  the  foundation,  and  wealth  as  the  superstructure. 
Mencius  says:  "When  the  rulers  and  ministers  are  only  seeking  gain 
the  nation  is  in  danger  "  He  also  says:  "There  is  no  benevolent  man 
who  neglects  his  parents,  there  is  no  righteous  man  who  helps  himself 
before  his  ruler."     From  this  it  is  apparent  what  is  most  important. 

Not  that  we  do  not  speak  of  gain;  the  "Great  Learning"  says: 
"There  is  a  right  way  to  get  gain.  Let  the  producers  be  many  and  the 
consumers  few.  Let  there  be  activity  in  production  and  economy  in 
the  expenditure.  Then  the  wealth  will  always  be  sufficient.  But  it  is 
important  that  the  high  and  low  should  share  it  alike." 

As  to  how  to  govern  the  country  and  give  peace  to  all  under 
heaven  the  nine  paths  are  most  important.  The  nine  paths  are:  Cul- 
tivate a  good  character,  honor  the  good,  love  your  parents,  respect 
great  offices,  carry  out  the  wishes  of  the  ruler  and  ministers,  regard 
the  common  people  as  your  children,  invite  all  kinds  of  skillful  work- 
men, be  kind  to  strangers,  have  consideration  for  all  the  feudal  chiefs. 
These  are  the  great  principles. 

Their  origin  and  history  may  also  be  stated.  Far  up  in  mythical 
ancient  times,  before  literature  was  known,  Fu  Hi  arose  and  drew  the 
eight  diagrams  in  order  to  understand  the  superhuman  powers  and 


476  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

the  nature  of  all  things.  At  the  time  of  Tang  Yao  (B.  C.  2356)  they 
were  able  to  illustrate  noble  virtue.  Nine  generations  lived  together 
in  one  home  in  love  and  peace,  and  the  people  were  firm  and  intelli- 
gent. Yao  handed  down  to  Shun  a  saying,  "Sincerely  hold  fast  to  the 
'mean'."  Shun  transmitted  it  to  Yu,  and  said:  "The  mind  of  man  is 
restless,  prone  to  err;  its  affinity  for  the  right  way  is  small.  Be  dis- 
criminating; be  undivided  that  you  may  sincerely  hold  fast  to  the 
mean."  Yu  transmitted  this  to  Tang,  of  the  Siang  dynasty  (B.  C.  1766). 
Tang  transmitted  it  to  Kings  Wen  and  Wu,  of  the  Chow  dynasty  (B. 
C.  1 122),  These  transmitted  it  to  Duke  Kung.  And  these  were  all 
able  to  observe  this  rule  of  the  heart  by  which  they  held  fast  to  the 
"  mean." 

The  Chow  dynasty  later  degenerated;  then  there  arose  Confucius, 
who  transmitted  the  doctrines  of  Yao  and  Shun  as  if  they  had  been 
his  ancestors,  elegantly  displayed  the  doctrines  of  Wen  and  Wu,  edited 
WhenConfu-  ^^^  odes  and  the  history,  reformed  religion,  made  notes  on  the  "Book 
cius  Arose.  of  Changes,"  wrotc  the  annals  of  spring  and  autumn,  and  spoke  of 
governing  the  nation,  saying:  "  Treat  matters  seriously  and  be  faith- 
ful; be  temperate  and  love  men;  employ  men  according  to  proper 
times,  and  in  teaching  your  pupils  you  must  do  so  with  love."  He 
said  to  Yen  Tsze:  "Self-sacrifice  and  truth  is  benevolence.  If  you 
can  for  one  whole  day  entirely  sacrifice  self  and  be  true,  then  all  under 
heaven  will  become  benevolent."  Speaking  of  being  able  to  put  away 
selfishness  and  attaining  to  the  truth  of  heaven,  everything  is  possible 
to  such  a  heart. 

Alas!  He  was  not  able  to  get  his  virtues  put  into  practice,  but  his 
disciples  recorded  his  words  and  deeds  and  wrote  the  Confucian  Ana- 
lects. His  disciple,  Jseng  Tsze,  composed  the  Great  Learning.  His 
proud  son,  Tsze  Sze,  composed  the  Doctrine  of  the  Mean  (Chung 
Yung).  When  the  contending  states  were  quarreling,  Mencius,  with  a 
loving  heart  that  could  not  endure  wrong,  arose  to  save  the  times. 
The  rulers  of  the  time  would  not  use  him;  so  he  composed  a  book  in 
seven  chapters.  After  this,  although  the  ages  changed  this,  religion 
flourished.  In  the  Han  dynasty,  Tung  Chung  Shu  (twentieth  century 
B.  C);  in  the  Sui  dynasty,  Wang  Tung  (A.  D.  583-617);  in  the  Tang 
dynasty  Han  Yo  (A.  D.  768-824),  each  made  some  part  of  this  doc- 
trine better  known  In  the  Sung  dynasty  (960-1260)  these  were  the 
disciples  of  the  philosophers  Cheng,  Chow  and  Chang,  searching  into 
the  spiritual  nature  of  man,  and  Chu  Fu-Tsze  collected  their  works 
and  this  religion  shone  with  great  brightness.  Our  present  dynasty, 
respecting  scholarship  and  considering  truth  important,  placed  the 
philosopher  Cho  in  Confucian  temples  to  be  reverenced  axid  sacrificed 
to.  Confucianists  all  follow  Chu  Fu-Tsze's  comments.  From  ancient 
times  till  now  those  who  followed  the  doctrines  of  Confucius  were  able 
to  govern  the  country;  whenever  these  were  not  followed  there  was 
disorder. 

On  looking  at  it  down  the  ages  there  is  also  clear  evidence  of  re- 
sults in  governing  the  country  and  its  superiority  to  other  religions. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


477 


There  is  a  prosperity  of  Tang  Yis,  of  the  dynasties  Hsia  Siang  and 
Chow  (B.  C.  2356,  B.  C.  255),  when  virtue  and  good  government  flour- 
ished. It  is  needless  to  enlarge  upon  them.  At  the  time  of  the  con- 
tending states  there  arose  theorists,  and  all  under  heaven  became  dis- 
ordered. The  Tsin  dynasty  (of  Tsin  She-Hwang  fame)  burned  the 
books  and  buried  the  Confucianists  and  did  many  other  heartless 
things,  and  also  went  to  seek  the  art  of  becoming  immortal  (Taoism), 
and  the  empire  was  soon  lost. 

Then  the  Han  dynasty  arose  (B.  C.  206-A.  D.  220).  Although 
it  leaned  toward  Taoism,  the  people,  after  having  suffered  so  long 
from  the  cruelties  of  the  Tsin,  were  easily  governed.  Although  the 
religious  rites  of  the  Shu  Sun-tung  do  not  command  our  confidence,  the 
elucidation  of  the  ancient  classics  and  books  we  owe  mostly  to  the 
Confucianists  of  the  Han  period.  Although  the  emperor,  the  emperor 
Wu,  of  the  western  (early)  Han  dynasty,  was  fond  of  genii  (Taoism), 
he  knew  how  to  select  worthy  ministers.  Although  the  emperor 
Ming,  of  the  eastern  (later)  Han  dynasty,  introduced  Buddhism,  he 
was  able  to  respect  the  Confucian  doctrines.  Since  so  many  followed 
Confucianism,  good  mandarins  were  very  abundant  under  the  eastern 
and  western  Han  dynasties,  and  the  dynasty  lasted  very  long. 

Passing  on  to  the  epoch  of  the  three  kingdoms  and  the  Tsin. 
dynasty. (A.  D.  221-419)  the  people  then  leaned  toward  Taoism  and 
neglected  the  country.  Afterward  the  north  and  south  quarreled  and 
Emperor  Laing  Wu  reigned  the  longest,  but  lost  all  by  believing  in 
Buddhism  and  going  into  the  monastery  at  T<=iing  Tai,  where  he  died  of 
starvation  at  Tai  Ching.  When  Yuen  Ti  came  to  the  throne  (A  D. 
552)  the  soldiers  of  Wei  arrived  while  the  teaching  of  Taoism  was  still 
going  on,  and  the  country  was  ruined.  It  is  not  worth  while  to  speak 
of  the  Sui  dynasty.  The  first  emperor  of  the  Tang  dynasty  (618-907) 
greatly  sought  out  famous  Confucianists  and  increased  the  demand  for 
scholars,  so  that  the  country  was  ruled  almost  equal  to  Cheng  and 
Kang,of  ancient  times.  Although  there  was  the  affair  of  Empress 
Woo  and  Lu  Shan,  the  dynasty  flourished  long  Its  fall  was  because 
the  emperor  Huen  Tsung  was  fond  of  Taoism  and  Buddhism,  and  was 
put  to  death  by  taking  wrong  medicine.  The  emperor  Mu  Tsung  also 
believed  in  Taoism,  but  got  ill  by  eating  immortality  pills.  After  this 
the  emperor  Wu  Tsung  was  fond  of  Taoism  and  reigned  only  a  short 
time.  The  emperor  Tsung  followed  Buddhism  and  the  dynasty  fell 
into  a  precarious  condition. 

Passing  by  the  five  dynasties  (907-960)  on  to  the  first  emperor  of 
the  Sung  dynasty  (960-1360)  who,  cherishing  the  people  and  having 
good  government,  step  by  step  prospered — when  Jen  Tsung  ruled  he 
reverenced  heaven  and  cared  for  the  people;  he  reformed  the  punish- 
ment and  lightened  the  taxes,  and  was  assisted  by  such  scholars  as 
Han  Ki,  Fan  Chung  Yen,  Foo  Pih,  Ou  Yang  Sui,  Wen  Yen  Poh  and 
Chas  Pien.  They  established  the  government  at  the  mountain  Pas 
Sang  and  raised  the  people  to  the  state  of  peace  which  is  still  in  everv 
home.    Such  government  may  be  called  benevolent. 


Results  i  n 
Governing  the 
Country. 


Benevolent 
Government. 


478  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

Afterward  there  arose  the  troubles  of  Kin,  when  the  good  minis- 
ters were  destroyed  by  cliques  >nd  the  Sang  dynasty  moved  to  the 
south  of  China. 

When  the  Mongol  dynasty  (A.  D.  1 260-1 368)  arose,  it  believed  in 
and  employed  Confucian  methods,  and  all  under  heaven  was  in  order. 
In  the  time  of  Jen  Chung  the  names  of  the  philosophers^  Chow  and 
Cheng  (of  the  Sung  dynasty),  were  placed  in  the  Confucian  temples  to 
be  sacrificed  to.  They  carried  out  the  system  of  examinations  and 
sent  commissioners  to  travel  throughout  the  land  to  inquire  into  the 
sufferings  of  the  people. 

The  empress  served  the  emperor  dowager  with  filial  piety  and 
treated  all  his  relations  with  honor,  and  he  may  be  called  one  of  our 
noble  rulers,  but  the  death  of  Shunti  was  owing  to  his  passion  for  pleas- 
ure. He  practiced  the  methods  of  western  priests  (Buddhists)  to  reg- 
ulate the  health  and  had  no  heart  for  matters  of  state. 

When  the  first  emperor  of  the  Ming  dynasty  (A.  D.  1368-1644) 
arose  and  reformed  the  religion  and  ritual  of  the  empire,  he  called  it 
the  great,  peaceful  dynasty.  The  pity  was  that  he  selected  Buddhist 
priests  to  attend  on  the  princes  of  the  empire,  and  the  priest  Tao  Yen 
corrupted  the  Pekin  prince,  and  a  rebellious  spirit  sprung  up,  which 
was  a  great  mistake.  Then  Yen  Tsung,  too,  employed  Yen  Sung,  who 
only  occupied  himself  in  worship.  Hi  Tsung  employed  Ni  Ngan, 
who  defamed  the  loyal  and  the  good,  and  the  dynasty  failed.  These 
are  the  evidences  of  the  value  of  Confucianism  in  every  age. 

But  in  our  present  dynasty  worship  and  religion  have  been  wisely 
regulated,  and  the  government  is  in  fine  order;  noble  ministers  and 
able  of^cers  have  followed  in  succession  down  all  these  centuries. 

That  is  what  has  caused  Confucianism  to  be  transmitted  from  the 
oldest  times  till  now,  and  wherein  it  constitutes  its  superiority  to  other 
latedr^' ""***"  religions  is  that  it  does  not  encourage  mysteries  and  strange  things  or 
marvels.  It  is  impartial  and  upright.  It  is  a  doctrine  of  great  im- 
partiality and  strict  uprightness,  which  one  may  body  forth  in  one's 
person  and  carry  out  with  vigor  in  one's  life;  therefore,  we  say,  when 
the  sun  and  moon  come  forth  (as  in  Confucianism),  then  the  light  of 
candles  can  be  dispensed  with. 


Wisely  Regu- 


i 

Ui 

PU 


(Confucianism. 


Paper  by  HON.  PUNG  KWANG   j^U,  First  Secretary  o!  the  Chinese  Legation, 

WafVington,  D.  C. 


LL  Chinese  reformers  of  ancient  and  modern 
times  have  either  exercised  supreme  authority 
as  political  heads  of  the  nation  or  filled  high 
posts  as  ministers  of  state.     The  only  notable 
exception  is  Confucius.     "Man,"  says  Con- 
fucius in  the  Book  of  Rites,  "is  the  product  of 
heaven  and  earth,  the  union  of  the  active  and 
passive  principles,  the  conjunction  of  the  soul 
and  spirit,  and  the  ethereal  essence  of  the  five 
elements."     Again  he  says:  "Man  is  the  heart 
of  heaven  and  earth,  and  the  nucleus  of  the 
five  elements,  formed  by  assimilating  food,  by 
distinguishing  sounds  and  by  the  action  of  light." 
Now,  the  heaven  and  earth,  the  active  and  passive 
principles,  and  the  soul  and  spirit  are  dualisms  resulting 
from  unities.     The  product  of  heaven  and  earth,  the  union 
of  the  active  and  passive  principles,  the  conjunction  of  the 
soul  and  spirit,  are  unities  resulting  from  dualisms.     Man, 
MantheHeart  being  the  Connecting  link  between  unities  and  dualisms,  is,  therefore, 
^Heaven  and  called  the  heart  of  heaven  and  earth.     By  reason  of  his  being  the  heart 
of  heaven  and  earth  humanity  is  his  natural  faculty  and  love  his  con- 
trolling emotion.     "Humanity,"  says  Confucius,  "is  the  characteristic 
of  man."     On  this  account  humanity  stands  at  the  head  of  the  five  fac- 
ulties, or  the  innate  qualities  of  the  soul,  namely,  humanity,  rectitude, 
propriety,  understanding  and  truthfulness.     Humanity  must  have  the 
social  relations  for  its  sphere  of  action.     Love  must  begin  at  home. 

What  are  the  social  relations?  They  are  the  sovereign  and  sub- 
ject, parent  and  child,  husband  and  wife,  elder  and  young  brothers  and 
friends.  These  are  called  the  five  relations  or  natural  relations.  As 
the  relation  of  husband  and  wife  must  have  been  recognized  before 
that  of  sovereign  or  subject,  or  that  of  parent  and  child,  the  relation  of 
husband  and  wife  is,  therefore,  the  first  of  the  social  relations.  The 
relation  of  husband  and  wife  bears  a  certain  analogy  to  that  of  "kien" 
and  "kium."    The  word  kien  may  be  taken  in  the  sense  of  heaven. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  481     ' 

sovereign,  parent  or  husband.  As  the  earth  is  subservient  to  heaven* 
so  is  the  subject  subservient  to  the  sovereign,  the  child  to  the  parent 
and  the  wife  to  the  husband.  These  three  mainstays  of  the  social 
structure  have  their  origin  in  the  law  of  nature,  and  do  not  owe  their 
existence  to  the  invention  of  men. 

The  emotions  are  but  the  manifestations  of  the  soul's  faculties 
when  acted  upon  by  external  objects.  There  are  seven  emotions, 
namely,  joy,  anger,  grief,  fear,  love,  hate  and  desire.  The  faculties 
of  the  soul  derive  their  origin  from  nature,  and  are,  therefore,  called 
natural  faculties;  the  emotions  emanate  from  man,  and  are,  therefore, 
called  human  emotions. 

Humanity  sums  up  the  virtues  of  the  five  natural  faculties.  Filial 
duty  lies  at  the  foundation  of  humanity.  The  sense  of  propriety  serves 
to  regulate  the  emotions.  The  recognition  of  the  relation  of  husband 
and  wife  is  the  first  step  in  the  cultivation  and  development  of 
humanity.  The  principles  that  direct  human  progress  are  sincerity 
and  charity,  and  the  principles  that  carry  it  forward  are  devotion  and 
honor.  "Do  not  unto  other's,"  says  Confucius,  "^-^hatsoever  ye  would 
not  that  others  should  do  unto  you."     Again,  he  says: 

"A noble-minded  man  has  four  rules  to  regulate  his  conduct:  To 
serve  one's  parents  in  such  a  manner  as  is  required  of  a  son;  to  serve 
one's  sovereign  in  such  a  manner  as  is  required  of  a  subject;  to  serve 
one's  elder  brother  in  such  a  manner  as  is  required  of  a  younger 
brother;  to  set  an  example  of  dealing  with  one's  friends  in  such  a 
manner  as  is  required  of  friends." 

This  succinct  statement  puts  in  a  nutshell  all  the  requirements  of 
sincerity,  charity,  devotion  and  honor;  in  other  words,  of  humanity  ah  the  Re- 
itself.  Therefore,  all  natural  virtues  and  established  doctrines  that  gjj^^^  ®^ 
relate  to  the  duties  of  man  in  his  relations  to  sodiety  must  have  their 
origin  in  humanity.  On  the  other  hand,  the  principle  that  regulates 
the  actions  and  conduct  of  men,  from  beginning  to  end,  can  be  no 
other  than  propriety. 

What  are  the  rules  of  propriety?  The  "Book  of  Rites"  treats  of  such 
as  relate  to  ceremonies  on  attaining  majority,  marriages,  funerals,  sac- 
rifices, court  receptions,  banquets,  the  worship  of  heaven,  the  observ- 
ance of  stated  feasts,  the  sphere  of  woman  and  the  education  of  youth. 
The  rules  of  propriety  are  based  on  rectitude  and  should  be  carried  out 
with  understanding,  so  as  to  show  their  truth,  to  the  end  that  humanity 
may  appear  in  its  full  splendor.  The  aim  is  to  enable  the  five  innate 
qualities  of  the  soul  to  have  full  and  free  play,  and  yet  to  enable  each 
in  its  action  to  promote  the  action  of  the  rest.  If  we  were  to  go  into 
details  on  this  subject  and  enlarge  on  the  various  lines  of  thought  as 
they  present  themselves  we  should  find  that  myriads  of  words  and 
thousands  of  paragraphs  would  not  suffice,  for  then  we  should  have  to 
deal  with  such  problems  as  relate  to  the  observation  of  facts,  the  sys- 
tematization  of  knowledge,  the  establishment  of  right  principles,  the 
rectification  of  the  heart,  the  disciplining  of  self,  the  regulation  of  the 
family,  the  government  of  the  nation  and  the  pacification  of  the  world, 
81 


482 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Origin  of  Re- 
ligious Wor- 
ship. 


Natara]    Im- 
j>erfection8. 


Such  are  the  elements  of  instruction  and  self-education  which  Confu- 
cianists  consider  as  essential  to  make  man  what  he  ought  to  be. 

Now,  man  is  only  a  species  of  naked  animal.  He  was  naturally 
stricken  with  fear  and  went  so  far  as  to  worship  animals  against  which 
he  was  helpless.  To  this  may  be  traced  the  origin  of  religious  wor- 
ship. It  was  only  man,  however,  that  nature  had  endowed  with  intel- 
ligence. On  this  account  he  could  take  advantage  of  the  natural  ele- 
ments, and  his  primary  object  was  to  increase  the  comforts  and  remove 
the  dangers  of  life.  As  he  passed  from  a  savage  to  a  civilized  state  he 
initiated  movements  for  the  education  of  the  rising  generation  by 
defining  the  relations  and  duties  of  society  and  by  laying  special 
emphasis  on  the  disciplining  of  self.  Therefore,  man  is  called  the 
**nucleus  of  the  five  elements  and  the  ethereal  essence  of  the  five  ele- 
ments formed  by  assimilating  food,  by  distinguishing  sounds  and  by 
the  action  of  light."  Herein  lies  the  dignity  of  human  nature  Herein 
we  recognize  the  chief  characteristic  that  distinguishes  man  from  ani- 
mals. 

The  various  tribes  of  feathered,  haired,  scaled,  or  shelled  animals, 
to  be  sure,  are  not  entirely  incapable  of  emotion.  As  emotions  are 
only  phenomena  of  the  soul's  different  faculties,  animals  may  be  said 
to  possess,  to  a  limited  degree,  faculties  similar  to  the  faculties  of  man, 
and  are  "not  therefore  entirely  devoid  of  the  pure  essence  of  nature 
From  the  beginning  of  the  creation  the  intelligence  of  animals  has 
remained  the  same,  and  will  doubtless  remain  the  same  until  the  end 
of  time.  They  are  incapable  of  improvement  or  progress.  This  shows 
that  the  substance  of  their  organization  must  be  derived  from  the  im- 
perfect and  gross  elenaents  of  the  earth,  so  that  when  it  unites  with 
the  ethereal  elements  to  form  the  faculties,  the  spiritual  qualities  can 
not  gain  full  play,  as  in  the  case  of  man.  **In  the  evolution  of  the 
animated  creation,"  says  Confucius,  in  connection  with  this  subject, 
''nature  can  only  act  upon  the  substance  of  each  organized  being,  and 
bring  out  its  innate  qualities.  She,  therefore,  furnishes  proper  nour- 
ishment to  those  individuals  that  stand  erect  and  trample  upon  those 
individuals  that  lie  prostrate."  The  idea  is  that  nature  has  no  fixed 
purpose. 

As  for  man,  he  also  has  natural  imperfections.  This  is  what  Con- 
fucianists  call  essential  imperfections  in  the  constitution.  The  reason 
is  that  the  organizations  which  different  individuals  have  received 
from  the  earth  are  very  diverse  in  character.  It  is  but  natural  that  the 
faculties  of  different  individuals  should  develop  abilities  and  capabili- 
ties which  are  equally  diverse  in  degrees  and  kinds.  It  is  not  that 
different  individuals  have  received  from  nature  different  measures  of 
intelligence. 

Man  only  can  remove  the  imperfections  inherent  in  the  substance 
of  his  organization  by  directing  his  mind  to  intellectual  pursuits,  by 
abiding  in  virtue,  by  following  the  dictates  of  humanity,  by  subduing 
anger,  and  by  restraining  the  appetites.  Lovers  of  mankind,  who  have 
<"he  regeneration  of  the  world  at  heart,  would  doubtles?  consider  it 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


483 


desirable  to  have  some  moral  panacea  which  could  completely  remove 
all  the  imperfections  from  the  organic  substance  of  the  human 
species,  so  that  the  whole  race  might  be  reformed  with  ease  and  ex- 
pedition. But  such  a  method  of  procedure  does  not  seem  to  be  the 
way  in  which  nature  works.  She  only  brings  out  the  innate  qualities 
of  every  substance.  Still  it  is  worth  while  to  cherish  such  a  desire  on 
account  of  its  tendency  to  elevate  human  nature,  though  we  know  it 
to  be  impossible  of  fulfillment,  owing  to  the  limitations  of  the  human 
organization. 

Man  is  then  endowed  with  the  faculties  of  the  highest  dignity. 
Vet  there  are  those  who  so  far  degrade  their  manhood  as  to  give 
themselves  up  to  the  unlimited  indulgence  of  those  appetites  which 
they  have  in  common  with  birds,  beasts  and  fishes,  to  the  utter  loss  of 
their  moral  sense  without  being  sensible  of  their  degradation,  perhaps. 
In  case  they  have  really  become  insensible  then  even  heaven  cannot 
possibly  do  anything  with  them.  But  if  they,  at  any  time,  become 
sensible  of  their  condition,  they  must  be  stricken  with  a  sense  of 
shame,  not  unmingled,  perhaps,  with  fear  and  trembling  If,  after 
experiencing  a  sense  of  shame,  mingled  with  fear  and  trembling,  they 
repent  of  their  evil  doings,  then  they  become  men  again  with  their 
humanity  restored.  This  is  a  doctrine  maintained  by  all  the  schools 
of  Confucianists. 

"Reason,"  says  Confucius  in  his  notes  to  the  "  Book  of  Changes," 
"consists  in  the  proper  union  of  the  active  and  passive  principles  of 
nature"  Again,  he  says:  "What  is  called  spirit  is  the  inscrutable 
state  of  *yin'  and  'yang,'  or  the  passive  and  active  principles  of  nature." 
Now,  "yang"  is  heaven,  or  ether.  Whenever  ether,  by  condensation, 
assumes  a  substantive  form  and  remains  suspended  in  the  heavens, 
there  is  an  admixture  of  the  active  and  passive  principles  of  nature, 
with  the  active  principle  predominating.  "Yin,"  or  the  passive  prin- 
ciple of  nature,  is  earth  or  substance.  Whenever  a  substance  which 
has  the  property  of  absorbing  ether  is  attracted  to  the  earth  there  is 
an  admixture  of  the  active  and  passive  principles  of  nature,  with  the 
passive  principle  predominating. 

As  the  sun  rises  in  the  east  and  sets  in  the  west,  its  going  and 
coming  making  one  day,  so  the  quantity  of  ether  which  the  earth 
holds  varies  from  time  to  time.  Exhalation  follows  absorption;  sys- 
tole succeeds  diastole.  It  is  these  small  changes  that  produce  day 
and  night.  As  the  sun  travels  also  from  north  to  south  and  makes  a 
complete  revolution  in  one  year,  so  the  quantity  of  ether  which  the 
earth  holds  varies  from  time  to  time.  Exhalation  follows  absorp- 
tion; systole  succeeds  diastole.  It  is  these  great  changes  that  produce 
heat  and  cold.  The  movements  of  the  active  and  passive  principles 
of  the  universe  bear  a  certain  resemblance  to  the  movements  of  the 
sun.  There  are  periods  of  rest,  periods  of  activity,  periods  of  expan- 
sion, and  periods  of  contraction.  The  two  principles  may  sometimes 
repel  each  other  but  can  never  go  beyond  each  other's  influences. 
They  may  albo  attract  each  other,  but  do  not  by  this  means  spend  their 


Faculties   of 
Dignity. 


Active  and 
Passive  Prinf 
ciplee. 


484  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

force.  They  seem  to  permeate  all  things  from  beginning  to  end. 
They  are  invisible  and  inaudible,  yet  it  cannot  be  said  for  this  reason 
they  do  not  exist.  This  is  what  is  meant  by  inscrutability,  and  this  is 
what  Confucius  calls  spirit. 

Still  it  is  necessary  to  guard  against  confounding  this  conception 
of  spirit  with  that  of  nature.  Nature  is  an  entirely  active  element  and 
must  needs  have  a  passion  element  to  operate  upon  in  order  to  bring 
out  its  energy.  On  the  other  hand,  it  is  also  an  error  to  confound 
spirit  with  matter.  Matter  is  entirely  passive  and  must  needs  have 
some  active  element  to  act  upon  it  in  order  to  concentrate  its  virtues. 
It  is  to  the  action  and  reaction,  as  well  as  to  the  mutual  sustentation  of 
tive  m?mMit°"  the  essences  of  the  active  and  passive  principles,  that  the  spirit  of  any- 
thing owes  its  being.  In  case  there  is  no  union  of  the  active  and  pas- 
sive principles,  the  ethereal  and  substantive  elements  lie  separate,  and 
the  influences  of  the  heavens  and  the  earth  cannot  come  into  conjunc- 
tion. This  being  the  case,  whence  can  spirits  derive  their  substance? 
Thus  the  influences  of  the  heavens  and  material  objects  must  act  and 
react  upon  each  other,  and  enter  into  the  composition  of  each  other, 
in  order  to  enable  every  material  object  to  incorporate  a  due  propor- 
tion of  energy  with  its  virtues.  Each  object  is  then  able  to  assume  its 
proper  form,  whether  large  or  small,  and  acquire  the  properties  pecu- 
liar to  its  constitution,  to  the  end  that  it  may  fulfill  its  functions  in  the 
economy  of  nature. 

For  example,  the  spirits  of  mountains,  hills,  rivers  and  marshes 
are  invisible;  we  see  only  the  manifestations  of  their  power  in  winds, 
clouds,  thunders  and  rains.  The  spirits  of  birds,  quadrupeds,  insects 
and  fishes  are  invisible;  we  see  only  the  manifestations  of  their  power 
in  flying,  running,  burrowing  and  swimming.  The  spirits  of  terrestrial 
and  aquatic  plants  are  invisible;  we  see  only  the  manifestations  of 
their  power  in  flowers,  fruits  and  the  various  tissues.  The  spirit  of 
man  is  invisible;  yet  when  we  consider  that  the  eyes  can  see,  the  ears 
can  hear,  the  mouth  can  distinguish  flavors,  the  nose  can  smell  and  the 
mind  can  grasp  what  is  most  minute  as  well  as  what  is  most  remote, 
how  can  we  account  for  all  this?  ^ 

In  the  case  of  man,  the  spirit  is  in  a  more  concentrated  and  better 
disciplined  state  than  the  spirits  of  the  rest  of  the  created  things.  On 
this  account  the  spirit  of  man  after  death,  though  separated  from 
the  body,  is  still  able  to  retain  its  essential  virtues  and  does  not  become 
easily  dissipated.     This  is  the  ghost  or  disembodied  spirit. 

The  followers  of  Taoism  and  Buddhism  often  speak  of  immortality 
and  everlasting  life.  Accordingly  they  subject  themselves  to  a  course 
of  discipline,  in  the  hope  that  they  may  by  this  means  attain  to  that 
happy  Buddhistic  or  Taoistic  existence.  They  aim  merely  to  free  the 
spirit  from  the  limitations  of  the  body.  Taoist  and  Buddhist  priests 
often  speak  of  the  rolls  of  spirits  and  the  records  of  souls,  and  make 
frequent  mention  of  heaven  and  hell.  They  seek  to  inculcate  that  the 
good  will  receive  their  due  reward  and  the  wicked  will  suffer  eternal 
punishment.    They  mean  to  convey  the  idea,  of  course,  that  rewards 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  485 

and  punishments  will  be  dealt  out  to  the  spirts  of  men  after  death 
according  to  their  deserts.  Such  beliefs  doubtless  had  their  origin  in 
attempts  to  influence  the  actions  of  men  by  appealing  to  their  likes 
and  dislikes.  The  purpose  of  inducing  men  to  do  good  and  forsake 
evil  by  presenting  in  striking  contrast  a  hereafter  to  be  striven  for 
and  a  hereafter  to  be  avoided  is  laudable  enough  in  some  respects. 
But  it  is  the  perpetuation  of  falsehood  by  slavishly  clinging  to  errors 
that  deserve  condemnation.  For  this  reason  Confucianists  do  not 
accept  such  doctrines,  though  they  make  no  attempt  to  suppress  them. 

"We  cannot  as  yet,"  says  Confucius,  ''perform  our  duties  to  men; 
how  can  we  perform  our  duties  to  spirits?"  Again,  he  says:  "We 
know  not  as  yet  about  life;  how  can  we  know  about  death?"  "From 
this  time  on,"  says  Tsang-tze,"I  know  that  I  am  saved."  "Let  my 
consistent  actions  remain,"  says  Chang-tze,"and  I  shall  die  in  peace." 
It  will  be  seen  that  the  wise  and  good  men  of  China  have  never 
thought  it  advisable  to  give  up  teaching  the  duties  of  life  and  turn  to 
speculations  on  the  conditions  of  souls  and  spirits  after  death.  But 
from  various  passages,  in  the  "Book  of  Changes,"  it  may  be  inferred  that 
the  souls  of  men  after  death  are  in  the  same  state  as  they  were  before 
birth. 

Why  is  it  that  Confucianists  apply  the  word  "ti"  to  heaven  and 
not  to  spirits?  The  reason  is  that  there  is  but  one  "ti,"  or  Supreme 
Ruler,  the  governor  of  all  subordinate  spirits,  who  cannot  be  said  to 
be  propitious  or  unpropitious,  beneficent  or  maleficent.  Inferior 
spirits,  on  the  other  hand,  owe  their  existence  to  material  substances. 
A.S  substances  have  noxious  or  useful  properties,  so  some  spirits  may 
be  propitious,  others  unpropitious,  and  some  benevolent,  others  malev- 
olent. Man  is  part  of  the  material  universe;  the  spirit  of  man,  a  spe- 
cies of  spirits. 

All  created  things  can  be  distributed  into  groups,  and  individuals 
of  the  same  species  are  generally  found  together.  A  man,  therefore,  Q^Sspirit^ 
whose  heart  is  good,  must  have  a  good  spirit.  By  reason  of  the  influ- 
ence exerted  by  one  spirit  upon  another,  a  good  spirit  naturally  tends 
to  attract  all  other  propitious  and  good  spirits.  This  is  happiness. 
Now,  if  every  individual  has  a  good  heart,  then  from  the  action  and 
reaction  of  spirit  upon  spirit,  only  propitious  and  good  influences  can 
flow.  The  country  is  blessed  with  prosperity;  the  government  fulfills 
its  purpose.     What  happiness  can  be  compared  with  this? 

On  the  other  hand,  when  a  man  has  an  evil  heart  his  spirit  cannot 
but  be  likewise  evil.  On  account  of  the  influence  exerted  by  one 
spirit  upon  another,  the  call  of  this  spirit  naturally  meets  with  ready 
responses  from  all  other  unpropitious  and  evil  spirits.  This  is  misery. 
If  every  individual  harbors  an  evil  heart,  then  a  responsive  chord  is 
struck  in  all  unpropitious  and  evil  spirits.  Evil  influences  are  scattered 
over  the  country.  Misfortunes  and  calamities  overtake  the  land. 
There  is  an  end  of  good  government.  What  misery  can  be  compared 
with  this? 

Thus,  in  the   administration   of  public   affairs,  a  wise   legislator 


486  THE  WORLUS  CONGRESS  OF  RELIGIONS. 

always  takes  into  consideration  the  spirit  of  the  times  in  devising 
means  for  the  advancement  and  promotion  of  civilization.  He  puts 
his  reliance  on  ceremonies  and  music  to  carry  on  the  good  work,  and 
makes  use  of  punishments  and  the  sword  as  a  last  resort,  in  accord- 
ance with  the  good  or  bad  tendency  of  the  age.  His  aim  is  to  restore 
the  human  heart  to  its  pristine  innocence  by  establishing  a  standard 
of  goodness  and  by  pointing  out  a  way  of  salvation  to  every  creature. 
The  right  principles  of  action  can  only  be  discovered  by  studying 
the  waxing  and  waning  of  the  active  and  passive  elements  of  nature, 
as  set  forth  in  the"Book  of  Changes, "and  surely  cannot  be  understood 
by  those  who  believe  in  what  priests  call  the  dispensations  of  Provi- 
dence. 

Human  affairs  are  made  up  of  thousands  of  acts  of  individuals. 
What,  therefore,  constitutes  a  good  action,  and  what  a  bad  action? 
What  is  done  for  the  sake  of  others  is  disinterested;  a  disinterested 
action  is  good  and  may  be  called  beneficial.  What  is  done  for  the 
sake  of  one's  self  is  selfish;  a  selfish  action  is  bad  and  naturally 
springs  from  avarice. 

Suppose  there  is  a  man  who  has  never  entertained  a  good  thought 
and  never  done  a  good  deed,  does*  it  stand  to  reason  that  such  a 
wretch  can,  by  means  of  sacrifices  and  prayers,  attain  to  the  blessings 
of  life?  Let  us  take  the  opposite  case  and  suppose  that  there  is  a 
man  who  has  never  harbored  a  bad  thought  and  never  done  a  bad 
deed,  does  it  stand  to  reason  that  there  is  no  escape  for  such  a  man 
from  adverse  fortune  except  through  prayers  and  sacrifices?  "  My 
prayers,"  says  Confucius,  **  were  offered  up  long  ago."  The  meaning 
he  wishes  to  convey  is  that  he  considers  his  prayers  to  consist  in  liv- 
ing  a  virtuous  life  and  in  constantly  obeying  the  dictates  of  con- 
science. 

He,  therefore,  looks  upon  prayers  as  of  no  avail  to  deliver  any  one 

Decrees     of  from  sickness.     "He  who  sins  against  heaven,"  again  he  says,  "has  no 

Heaven.  place  to  pray."     What  he  means  is  that  even  spirits  have  no  power  to 

bestow  blessings  on  those  who  have  sinned  against  the  decrees  of 

heaven. 

The  wise  and  the  good,  however,  make  use  of  offerings  and 
sacrifices  simply  as  a  means  of  purifying  themselves  from  the  contam- 
ination of  the  world,  so  that  they  become  susceptible  of  spiritual 
influences  and  be  in  sympathetic  touch  with  the  invisible  world,  to  the 
end  that  calamities  may  be  averted  and  blessings  secured  thereby. 
Still,  sacrifices  cannot  be  offered  by  all  persons  without  distinction. 
Only  the  emperor  can  offer  sacrifices  to  heaven.  Only  governors 
of  provinces  can  offer  sacrifices  to  the  spirits  of  mountains  and  rivers, 
land  and  agriculture.  Lower  officers  of  the  government  can  offer  sac- 
rifices only  to  their  ancestors  of  the  five  preceding  generations,  but 
are  not  allowed  to  offer  sacrifices  to  heaven.  The  common  people, 
of  course,  are  likewise  denied  this  privilege.  They  can  offer  sacrifices 
only  to  their  ancestors. 

Ail  persons,  from  the  emperor  down  to  the  common  people,  are 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  487 

strictly  required  to  observe  the  worship  of  ancestors.  The  only  way  in 
which  a  virtuous  man  and  a  dutiful  son  can  show  his  sense  of  obligation  to 
the  authors  of  his  being  is  to  serve  them  when  dead,  as  when  they  were 
alive,  when  departed  as  when  present.  It  is  for  this  reason  that  the 
most  enlightened  rulers  have  always  made  filial  duty  the  guiding  prin- 
ciple of  government.  Observances  of  this  character  have  nothing  to 
do  with  religious  celebrations  and  ceremonies. 

Toward  the  close  of  the  Ming  dynasty  the  local  authorities  of  a 
certain  district  invited  a  priest  from  Tsoh  to  live  in  their  midst.  The 
people  began  to  vie  with  one  another  in  their  eagerness  to  worship  the 
new-fangled  deities  of  Tsoh.  Shortly  afterward  an  invitation  was 
extended  to  a  priest  from  Yueh  to  settle  there  also.  Then  the  people, 
in  like  manner,  began  to  vie  with  one  another  in  their  eagerness  to 
worship  the  new-fangled  deities  of  Yueh.  The  Tsoh  priest,  stirred  up 
with  envy,  declared  to  the  people  that  the  heaven  he  taught  was  the 
only  true  heaven,  and  the  deities  he  served  were  the  only  true  deities, 
adding,  that  by  making  use  of  his  prayers  they  could  obtain  the  for- 
giveness of  their  sins  and  the  blessings  of  life,  and  if  they  did  not 
make  use  of  his  prayers  even  the  good  could  not  attain  to  happiness. 
He  at  the  same  time  denounced  the  teachings  of  the  Yueh  priest  as 
altogether  false.  The  Yueh  priest  then  returned  the  compliment  in 
similar  but  more  energetic  language.  Yet  they  made  no  attack  on  the 
inefficiency  of  prayers,  the  reason  being  that  both  employed  the  same 
kind  of  tools  in  carrying  on  their  trade. 

To  say  that  there  are  true  and  false  deities  is  reasonable  enough. 
But  can  heaven  be  so  divided  that  one  part  may  be  designated  as 
belonging  to  Tsoh  and  another  part  to  Yueh?  It  is  merely  an  attempt 
to  practice  on  the  credulity  of  men,  to  dogmatize  on  the  dispensation  ^^^.^q  and 
of  Providence,  by  saying  that  no  blessings  can  fall  to  the  lot  of  the  False  Deities, 
good  without  prayer,  and  that  prayer  can  turn  into  a  blessing  the 
retribution  that  is  sure  to  overtake  the  v/icked. 


Interior  of  the  Mosque  of  Sultan  Hassan. 


Genesis  and  Development  of  C^"" 
fucianism. 

Paper  by  DR.  ERNEST  FABER,  of  Shanghai,  China. 


N  order  to  show  the  greater  contrast  in  modern 
China  and  its  Confucianism  compared  with 
China  in  the  times  of  Confucius  and  Mencius 
and  their  teachings,  it  seems  best  to  invite  both 
Confucius  and  Mencius  to  a  short  visit  in  the 
middle  kingdom.  On  their  arrival  Mencius 
began  to  congratulate  his  great  master  on  the 
success  of  his  sage  teachings,  but  Confucius 
would  not  accept  congratulations  until  he  had 
learned  the  cause  of  the  success. 

He  found  that  the  spread  of  Confucianism 
was  brought  about,  not  by  the  peaceful  attrac- 
^  tion  of  neighboring  states  but  by  bloody  wars 
^  and  suppression.  The  constitution  of  the  state 
was  changed  and  ruins  were  everywhere.  He  no- 
ticed splendid  temples  dedicated  to  gods  he  had 
never  heard  of,  while  around  these  magnificent  homes  lived  people  who 
were  poor  and  famine-stricken  or  who  spent  their  lives  opium  smoking 
and  gambling.  He  found  that  benevolent  institutions  were  misman- 
aged and  that  the  money  which  belonged  to  the  poor  found  its  way 
into  the  pockets  of  the  respectable  managers  dressed  in  long  silk  robes. 
There  had  been  changes  in  dress  which  chilled  the  hearts  of  Con- 
fucius and  Mencius.  They  sighed  when  they  saw  women  with  dis- 
torted feet  and  men  wearing  queues.  As  they  wandered  along  they 
found  that  sacrifices  were  made  at  graves,  and  that  every  one  bowed 
down  before  the  genii  of  good  luck.  In  the  colleges  they  found  that 
most  of  the  time  was  spent  in  empty  routine  and  phraseology.  There 
was  no  basis  for  the  formation  of  character. 

Passing  by  a  large  bookstore  they  entered  and  looked  about  them 
in  surprise  at  the  thousands  of  books  on  the  shelves.  "Alas!"  said 
Confucius,  **I  find  here  the  same  state  of  things  I  found  in  China 
2,400  years  ago.  The  very  thing  that  induced  me  to  clear  the  ancient 
literature  of  thousands  of  useless  works,  retaining  only  a  few,  filling 
32  489 


Confucias 
Sighs. 


In  Honor  of 
'a 
3n 


490  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

five  volumes,  worthy  to  be  transmitted  to  after  ages.  Is  nothing  left 
of  my  spirit  among  the  myriads  of  scholars  professing  to  be  my  fol- 
lowers? Why  do  they  not  clear  away  the  heaps  of  rubbish  that  have 
accumulated  during  twenty  centuries?  They  should  transmit  the 
essence  of  former  ages  to  the  young  generation  as  an  inheritance  of 
wisdom  which  they  have  put  into  practice  and  so  increase." 

Going  into  a  gentleman's  house,  they  were  invited  to  take  chairs, 
and  looked  in  vain  for  the  mat  spread  on  the  ground.  Tobacco  pipes 
were  handed  to  the  sages,  but  they  declined  to  smoke,  saying  that  the 
ancients  valued  pure  air  most  highly  Seeing  many  arches  erected  in 
honor  of  famous  women,  they  wondered  that  the  fame  of  women  should 
Fam^B^Woml  enter  the  streets  and  be  proclaimed  on  highways.  "The  rule  of 
antiquity  is,"  said  Confucius, ''that  nothing  should  be  known  of  women 
outside  the  female  departments,  either  good  or  evil."  Then  they 
found  out  that  most  of  the  arches  were  for  females  who  had  committed 
suicide,  or  who  had  cut  a  little  flesh  from  their  own  bodies,  from  the 
arm  or  the  thigh,  as  medicine  for  a  sick  parent.  Others  had  refused 
marriage, to  nurse  their  old  parents.  Arches  were  erected  to  a  few  who 
had  reached  an  old  age,  and  to  a  very  few  who  had  performed  charita- 
ble works. 

Neither  Confucius  nor  Mencius  raised  any  objection  to  these 
arches,  though  they  did  not  agree  to  some  of  the  reasons  given  for 
their  erection.  They  did  not  approve  of  the  imperial  sanction  of  the 
Taoist  pope,  the  favors  shown  to  Buddhism,  and  especially  to  the 
Lamas  in  Peking,  the  widespread  superstition  of  spiritism,  the  worship 
of  animals,  fortune  telling,  excesses  and  abuses  in  ancestral  worship, 
theatrical  performances,  dragon  festivals,  idol  processions  and  displays 
in  the  street,  infanticide,  prostitution,  retribution  made  a  prominent 
move  in  morals,  codification  of  penal  law,  publication  of  the  statutes 
of  the  empire  and  cessation  of  the  imperial  tours  of  inspection. 

Then  they  noted  the  progress  of  the  west,  the  railroads,  the  steam 
engines  and  steamers  of  immense  size  moving  on  quickly,  even  against 
wind  and  tide.  *'Oh,  my  little  children,"  said  Confucius,  "all  ye  who 
honor  my  name,  the  people  of  the  west  are  in  advance  of  you  as  the 
ancients  were  in  advance  of  the  rest  of  the  world.  Therefore,  leain 
what  they  have  good  and  correct  their  evil  by  what  you  have  better. 
This  is  my  meaning  of  the  great  principle  of  reciprocity." 


Points  of  Qontact  Between  Qhristianity 
and  ]\/\ohammedanism. 


Paper  by  GEORGE  WASHBURN,  D.  D.,  President  of  Robert  College, 

Constantinople. 


T  is  not  my  purpose  to  enter  upon  any  defense 
or  criticism  of  Mohammedanism,  but  simply  to 
state,  as  impartially  as  possible,  its  points  of 
contact  and  contrast  with  Christianity. 

The  chief  difficulty  in  such  a  statement 
arises  from  the  fact  that  there  are  as  many  dif- 
ferent opinions  on  theological  questions  among 
Moslems  as  among  Christians,  and  that  it  is 
impossible  to  present  any  summary  of  Moham- 
medan doctrine  which  will  be  accepted  by  all. 
The  faith  of  Islam  is  based  primarily  upon 
the  Koran,  which  is  believed  to  have  been 
delivered  to  the  prophet  at  sundry  times  by 
the  angel  Gabriel,  and  upon  the  traditions 
reporting  the  life  and  words  of  the  prophet;  and 
secondarily,  upon  the  opinions  of  certain  distin- 
guished theologians  of  the  second  century  of  the  hegira,  especially,  for 
the  Sunnis,  of  the  four  Imams,  Hanife,  Shafi,  Malik  and  Hannbel. 

The  Shiites,  or  followers  of  Aali,  reject  these  last  with  many  of 
the  received  traditions,  and  hold  opinions  which  the  great  body  of 
Moslems  regard  as  heretical.  In  addition  to  the  two-fold  divisions  of 
Sunniis  and  Shiites  and  of  the  sects  of  the  four  Imams,  there  are  said 
to  be  several  hundred  minor  sects. 

It  is,  in  fact,  very  difficult  for  an  honest  inquirer  to  determine 
what  is  really  essential  to  the  faith.  A  distinguished  Moslem  states- 
man and  scholar  once  assured  me  that  nothing  was  essential  beyond  a 
belief  in  the  existence  and  unity  of  God.  And  several  years  ago  the 
Sheik-ul-Islam,  the  highest  authority  in  Constantinople,  in  a  letter  to 
a  German  inquirer,  states  that  whoever  confesses  that  there  is  but  one 
God,  and  that  Mohammed  is  his  prophet,  is  a  true  Moslem,  although 
to  be  a  good  one  it  is  necessary  to  observe  the  five  points  of  confes- 

491 


What  is  Es. 
sential  to  th« 
Moslem  Faith. 


^ 


492  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

sion,  prayer,  fasting,  almsgiving  and  pilgrimage;  but  the  difficulty 
about  this  apparently  simple  definition  in  that  belief  in  Mohammed  as 
the  prophet  of  God  involves  a  belief  in  all  his  teaching,  and  we  come 
back  at  once  to  the  question  what  that  teaching  was. 

The  great  majority  of  Mohammedans  believe  in  the  Koran,  the 
traditions  and  the  teaching  of  the  school  of  Hanife,  and  we  cannot  do 
better  than  to  take  these  doctrines  and  compare  them  with  what  are 
generally  regarded  as  the  essential  principles  of  Christianity. 

With  this  explanation  we  may  discuss  the  relations  of  Christianity 
and  Mohammedanism  as  historical,  dogmatic  and  practical. 

It  would  hardly  be  necessary  to  speak  in  this  connection  of  the 

historical  relations  of  Christianity  and  Islam  if  they  had  not  seemed, 

Rdations^^*'^  to  some  distinguished  writers,  so  important  as  to  justify  the  statement 

that  Mohammedanism  is  a  form  and  outgrowth  of   Christianity;  in 

fact,  essentially  a  Christian  sect. 

Carlyle,  for  example,  says:  "  Islam  is  definable  as  a  confused  form 
of  Christianity."  And  Draper  calls  it  "The  southern  reformation, 
akin  to  that  in  the  north  under  Luther."  Dean  Stanley  and  Dr.  Doel- 
linger  make  similar  statements. 

While  there  is  a  certain  semblance  of  truth  in  their  view,  it  seems 
to  me  not  only  misleading  but  essentially  false. 

Neither  Mohammed  nor  any  of  his  earlier  followers  had  ever  been 
Christians,  and  there  is  no  satisfactory  evidence  that  up  to  the  time  of 
his  announcing  his  prophetic  mission  he  had  interested  himself  at  all 
in  Christianity.  No  such  theory  is  necessary  to  account  for  his  mono- 
theism. The  citizens  of  Mecca  were  mostly  idolaters,  but  a  few,  known 
as  Hanifs,  were  pure  deists,  and  the  doctrine  of  the  unity  of  God  was 
not  unknown  theoretically  even  by  those  who,  in  their  idolatry,  had 
practically  abandoned  it.  The  temple  at  Mecca  was  known  as  Beit 
ullah,  the  house  of  God.  The  name  of  the  prophet's  father  was 
Abdallah,  the  servant  of  God,  and  **by  Allah"  was  a  common  oath 
among  the  people. 

The  one' God  was  nominally  recognized,  but  in  fact  forgotten  in 
the  worship  of  the  stars,  of  Lat  and  Ozza  and  Manah,  and  of  the  360 
idols  in  the  temple  at  Mecca.  It  was  against  this  prevalent  idolatry 
that  Mohammed  revolted,  and  he  claimed  that  in  so  doing  he  had 
returned  to  the  pure  religion  of  Abraham  Still,  Mohammedanism  is 
no  more  a  reformed  Judaism  than  it  is  a  form  of  Christianity.  It 
was  essentially  a  new  religion. 

The  Koran  claimed  to  be  a  new  and  perfect  revelation  of  the  will 
of  God,  and  from  the  time  of  the  prophet's  death  to  this  day  no 
Moslem  has  appealed  to  the  ancient  traditions  of  Arabia  or  to  the 
Jewish  or  Christian  Scriptures  as  the  ground  of  his  faith.  The  Koran 
and  the  traditions  are  sufficient  and  final.  I  believe  that  every  ortho- 
dox Moslem  regards  Islam  as  a  separate,  distinct,  and  absolutely 
exclusive  religion;  and  there  is  nothing  to  be  gained  by  calling  it  a 
form  of  Christianity.  But,  after  having  set  aside  this  unfounded  state- 
ment, and  fully  acknowledged  the  independent  origin  of  Islam,  there  is 


THE  WORLD'S  CONGRESS  OP  REUGtONS. 


4dd 


still  an  historical    relationship    between    it    and    Christianity    which 
demands  our  attention 

The  prophet  recognized  the  Christian  and  Jewish  Scriptures  as 
the  word  of  God,  although  it  cannot  be  proved  that  he  had  ever 
read  them.  They  are  mentioned  131  times  in  the  Koran,  but  there 
is  only  one  quotation  from  the  Old  Testament,  and  one  from  the 
New.  The  historical  parts  of  the  Koran  correspond  with  the  Talmud, 
and  the  writing  current  among  the  heretical  Christian  sects,  such  as 
the  Protevangelium  of  James,  the  pseudo  Matthew,  and  the  Gospel 
of  the  Nativity  of  Mary,  rather  than  with  the  Bible.  His  informa- 
tion was  probably  obtained  verbally  from  his  Jewish  and  Christian 
friends,  who  seem,  in  some  cases,  to  have  deceived  him  intentionally. 
He  seems  to  have  believed  their  statements,  that  his  coming  was 
foretold  in  the  Scriptures,  and  to  have  hoped  for  some  years  that 
they  would  accept  him*  as  their  promised  leader. 

His  confidence  in  the  Christians  was  proved  by  his  sending  his 
persecuted  followers  to  take  refuge  with  the  Christian  king  of  Abys- 
sinia. He  had  visited  Christian  Syria,  and,  if  tradition  can  be  trusted, 
he  had  some  intimate  Christian  friends.  With  the  Jews  he  was  on 
still  more  intimate  terms  during  his  last  years  at  Mecca  and  the  first 
at  Medina. 

But  in  the  end  he  attacked  and  destroyed  the  Jews  and  declared 
war  against  the  Christians,  making  a  distinction,  however,  in  his  treat- 
ment of  idolaters  and  ''the  people  of  the  Book,"  allowing  the  latter, 
if  they  quietly  submitted  to  his  authority,  to  retain  their  religion  on 
the  condition  of  an  annual  payment  of  a  tribute  or  ransom  for  their 
Hves  If,  however,  they  resisted,  the  men  were  to  be  killed  and  the 
women  and  children  sold  as  slaves  (Koran,  sura  ix).  In  the  next  world 
Jews,  Christians  and  idolaters  are  alike  consigned  to  eternal  punish- 
ment in  hell. 

Some  have  supposed  that  a  verse  in  the  second  sura  of  the  Koran 
was  intended  to  teach  a  more  charitable  doctrine.  It  reads:  *' Surely 
those  who  believe,  whether  Jews,  Christians  or  Sabians,  whoever  be- 
lieveth  in  God  and  the  last  day,  and  doth  that  which  is  right,  they 
shall  have  their  reward  with  the  Lord.  No  fear  shall  come  upon  them, 
neither  shall  they  be  grieved."  But  Moslem  commentators  rightly 
understand  this  as  only  teaching  that  if  Jews,  Christians  or  Sabians 
become  Moslems  they  will  be  saved,  the  phrase  used  being  the  com- 
mon one  to  express  faith  in  Islam. 

In  the  third  sura  it  is  stated  in  so  many  words:  "  Whoever  fol- 
loweth  any  other  religion  than  Islam  it  shall  not  be  accepted  of  him, 
and  at  the  last  day  he  shall  be  of  those  that  perish." 

This  is  the  orthodox  doctrine;  but  it  should  be  said  that  one  meets 
with  Moslems  who  take  a  more  hopeful  view  of  the  ultimate  fate  of 
those  who  are  sincere  and  honest  followers  of  Christ. 

The  question  whether  Mohammedanism  has  been  in  any  w^y 
modified  since  the  time  of  the  prophet  by  its  contact  with  Christianity 
I  think  every  Moslem  would  answer  in  the  negative.    There  is  much 


The  Koran 
and  the  Tal- 
mad. 


geace  of  Faith. 


4U  TME  WOkLD'S  CONGRESS  OF  REUCtOm, 

to  be  said  on  the  other  side,  as,  for  example,  it  must  seem  to  a  Chris- 
tian student  that  the  offices  and  qualities  assigned  to  the  prophet  by 
the  traditions,  which  are  not  claimed  for  him  in  the  Koran,  must  have 
been  borrowed  from  the  Christian  teaching  in  regard  to  Christ;  but 
we  have  not  time  to  enter  upon  the  discussion  of  this  question. 

In  comparing  the  dogmatic  statements  of  Islam  and  Christianity 
we  must  confine  ourselves  as  strictly  as  possible  to  what  is  generally 
acknowledged  to  be  essential  in  each  faith.  To  go  beyond  this  would 
be  to  enter  upon  a  sea  of  speculation  almost  without  limits,  from  which 
we  could  hope  to  bring  back  but  little  of  any  value  to  our  present  dis- 
cussion. 

It  has  been  formally  decided  by  various  fetvas  that  the  Koran  re- 
quires belief  in  seven  principal  doctrines,  and  the  confession  of  faith 
is  this:  "I  believe  on  God,  on  the  Angeft,  on  the  Books,  on  the 
Prophets,  on  the  Judgment  day,  on  the  eternal  Decrees  of  God 
Almighty  concerning  both  good  and  evil,  and  on  the  Resurrection  after 
death." 

There  are  many  other  things  which  a  good  Moslem  is  expected  to 
believe,  but  these  points  are   fundamental.      Taking  these  essential 
Wide^Diver    dogmas  one  by  one  we  shall  find  that  they  agree  with  Christian  doc- 
trine in  their  general  statement,  although  in  their  development  there 
is  a  wide  divergence  of  faith  between  the  Christian  and  Moslem. 

First.  The  Doctrine  of  God  This  is  stated  by  Omer  Nessefi  (A. 
D.  1 142),  as  follows: 

''God  is  one  and  eternal.  He  lives,  and  is  almighty.  He  knows  all 
things,  hears  all  things,  sees  all  things.  He  is  endowed  with  will  and 
action  He  has  neither  form  nor  feature,  neither  bounds,  limits  nor 
numbers,  neither  parts,  multiplications  nor  divisions,  because  He  is 
neither  body  nor  matter.  He  has  neither  beginning  nor  end.  He  is 
self-existent,  without  generation,  dwelling  or  habitation.  He  is  outside 
the  empire  of  time,  unequaled  in  His  nature  as  in  His  attributes,  which, 
without  being  foreign  to  His  essence,  do  not  constitute  it." 

The  Westminster  catechism  says: 

"God  is  a  spirit,  infinite,  eternal,  unchangeable  in  His  being,  wisdom, 
power,  holiness,  justice,  goodness  and  truth.  There  is  but  one  only, 
the  living  and  true  God." 

It  will  be  seen  that  these  statements  differ  chiefly  in  that  the 
Christian  gives  special  prominence  to  the  moral  attributes  of  God,  and 
it  has  often  been  said  that  the  God  of  Islam  is  simply  a  God  of  almighty 
power,  while  the  God  of  Christianity  is  a  God  of  infinite  love  and  per- 
fect holiness;  but  this  is  not  a  fair  statement  of  truth.  The  ninety-nine 
names  of  God,  which  the  good  Moslem  constantly  repeats,  assign  these 
attributes  to  Him.  The  fourth  name  is  "The  Most  Holy;"  the  twenty- 
ninth,  "The  Just;"  the  forty-sixth,  "The  All  Loving;"  the  first  and  most 
Qommon  is  "The  Merciful,"  and  the  moral  attributes  are  often  referred 
to  in  the  Koran.  In  truth,  there  is  no  conceivable  perfection  which  the 
Moslem  would  neglect  to  attribute  to  God. 

Their  conception  of  Him  is  that  of  an  absolute  Oriental  Monarch, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  495 

and  His  unlimited  power  to  do  what  He  pleases  makes  entire  submission 
to  His  will  the  first,  most  prominent  duty.  The  name  which  they  gave 
to  their  religion  implies  this.  It  is  Islam,  which  means  submission  or 
resignation;  but  a  king  may  be  good  or  bad,  wise  or  foolish,  and  the 
Moslem  takes  as  much  pains  as  the  Christian  to  attribute  to  God  all 
wisdom  and  all  goodness. 

The  essential  difference  in  the  Christian  and  Mohammedan  con- 
ception of  God  lies  in  the  fact  that  the  Moslem  does  not  think  of  this 
great  King  as  having  anything  in  common  with  His  subjects,  from 
whom  He  is  infinitely  removed.  The  idea  of  the  incarnation  of  God  th?(^ception 
in  Christ  is  to  them  not  only  blasphemous  but  absurd  and  incompre-  of  GcX 
hensible;  and  the  idea  of  fellowship  with  God,  which  is  expressed  in 
calli  g  Him  our  Father,  is  altogether  foreign  to  Mohammedan 
thought.  God  is  not  immanent  in  the  world  in  the  Christian  sense,  but 
apart  from  the  world  and  infinitely  removed  from  man. 

Second.  The  Doctrine  of  Degrees,  or  of  the  Sovereignty  of  God, 
is  a  fundamental  principle  of  both  Christianity  and  Islam. 

The  Koran  says: 

"God  has  from  all  eternity  foreordained  by  an  immutable  decree  all 
things  whatsoever  that  come  to  pass,  whether  good  or  evil." 

The  Westminister  catechism  says: 
"The  decrees  of  God  are  His  eternal   purpose  according  to  the 
counsel  of  His  will,  whereby  for  His  own  glory  He  hath  foreordained 
whatever  comes  to  pass." 

It  is  plain  that  these  two  statements  do  not  essentially  differ,  and 
the  same  controversies  have  arisen  over  this  doctrine  among  Moham- 
medans as  among  Christians  with  the  same  differences  of  opinion. 

Omer  Nessefi  says: 
"Predestination  refers  not  to  the  temporal,  but  to  the  spiritual  state. 
Election  and  reprobation  decide  the  final  fate  of  the  soul,  but  in  tem- 
poral affairs  man  is  free." 

A  Turkish  confession  of  faith  says: 

"Unbelief  and  wicked  acts  happen  with  the  foreknowledge  and  will 
of  God,  but  the  effect  of  His  predestination,  written  from  eternity  on 
the  preserved  tables,  by  His  operation  but  not  with  His  satisfaction. 
God  foresees,  wills,  produces,  loves  all  that  is  good,  and  does  not  love 
unbelief  and  sin,  though  He  wills  and  effects  it.  If  it  be  asked 
why  God  wills  and  effects  what  is  evil  and  gives  the  devil  power  to 
tempt  man,  the  answer  is,  He  has  His  views  of  wisdom  which  it  is  not 
granted  to  us  to  know." 

Many  Christian  theologians  would  accept  this  statement  without 
criticism,  but  in  general  they  have  been  careful  to  guard  against  the 
idea  that  God  is  in  any  way  the  efficient  cause  of  sin,  and  they  gener- 
ally give  to  man  a  wider  area  of  freedom  than  the  orthodox  Moham- 
medans. 

It  cannot  be  denied  that  this  doctrine  of  the  decrees  of  God  has 
degenerated  into  fatalism  more  generally  among  Moslems  than  among 
Christians.     I  have  never  known  a  Mohammedan  of  any  sect  who  was 


496  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

not  more  or  less  a  fatalist,  notwithstanding  the  fact  that  there  have 
been  Moslem  theologians  who  have  repudiated  fatalism  as  vigorously 
as  any  Christians. 

In  Christianity  this  doctrine  has  been  offset  by  a  different  concep- 
tion of  God,  by  a  higher  estimate  of  man,  and  by  the  whole  scheme  of 
redemption  through  faith  in  Christ.  In  Islam  there  is  no  such  coun- 
teracting influence. 

Third.  The  other  five  doctrines  we  pass  over  with  a  single  remark 
m  regard  to  each.  Both  Moslems  and  Christians  believe  in  the  exist- 
ence of  good  and  evil  angels,  and  that  God  has  revealed  His  will  to 
man  in  certain  inspired  books,  and  both  agree  that  the  Hebrew  and 
Christian  Scriptures  are  such  books.  The  Moslem,  however,  believes 
S^*Aj?ei8^*^  that  they  have  been  superseded  by  the  Koran,  which  was  brought 
down  from  God  by  the  angel  Gabriel.  They  believe  that  this  is  His' 
eternal  and  uncreated  word;  that  its  divine  character  is  proved  by  its 
poetic  beauty;  that  it  has  a  miraculous  power  over  men  apart  from 
what  it  teaches,  so  that  the  mere  hearing  of  it,  without  understanding 
it,  may  heal  the  sick  or  convert  the  infidel.  Both  Christians  and  Mos- 
lems believe  that  God  has  sent  prophets  and  apostles  into  the  world 
to  teach  men  His  will;  both  believe  in  the  judgment  day  and  the  resur- 
rection of  the  dead,  the  immortality  of  the  soul,  and  rewards  and  pun- 
ishments in  the  future  life. 

It  will  be  seen  that  in  simple  statement  the  seven  positive  doc- 
trines of  Islam  are  in  harmony  with  Christian  dogma;  but  in  their  ex- 
position and  development  the  NewTestamentand  the  Koran  part  com- 
pany, and  Christian  and  Moslem  speculation  evolve  totally  different 
conceptions,  especially  in  regard  to  everything  concerning  the  other 
world.  It  is  in  these  expositions  based  upon  the  Koran  {e.  ^.,  suras, 
Ivi,  and  Ixxviii),  and  still  more  upon  the  traditions,  that  we  find  the 
most  striking  contrasts  between  Christianity  and  Mohammedanism; 
but  it  is  not  easy  for  a  Christian  to  state  them  in  a  way  to  satisfy  Mos- 
lems, and  as  we  have  no  time  to  quote  authorities  we  may  pass  them 
over. 

Fourth.  The  essential  dogmatic  difference  between  Christianity 
and  Islam  is  in  regard  to  the  person,  office  and  work  of  Jesus  Christ. 
The  Koran  expressly  denies  the  Trinity,  the  Divinity  of  Christ,  His 
death,  and  the  whole  doctrine  of  the  incarnation  and  the  atonement, 
and  rejects  the  sacraments  which  He  ordained. 

It  accepts  His  miraculous  birth,  His  miracles,  His  moral  perfec- 
tion, and  His  mission  as  an  inspired  prophet  or  teacher.  It  declares 
that  He  did  not  die  on  the  cross,  but  was  taken  up  to  heaven  without 
death,  while  the  Jews  crucified  one  like  Him  in  His  place.  It  conse- 
quently denies  His  resurrection  from  the  dead,  but  claims  that  He  will 
come  again  to  rule  the  world  before  the  day  of  judgment. 

It  says  that  He  will  Himself  testify  before  God  that  He  never 
claimed  to  be  divine;  this  heresy  originated  with  Paul. 

And  at  the  same  time  the  faith  exalts  Mohammed  to  very  nearly 
the  same  position  which  Christ  occupies  in  the  Christian  scheme.     He 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  497 

is  not  divine,  and  consequently  not  an  object  of  worship,  but  he  was 
the  first  created  being;  God's  first  and  best  beloved,  the  noblest  of  all 
creatures,  the  mediator  between  God  and  man,  the  greatest  intercessor, 
the  first  to  enter  Paradise  and  the  highest  there.  Although  the  Koran 
in  many  places  speaks  of  him  as  a  sinner  in  need  of  pardon  (Ex., 
suras  xxiii,  xlvii,  and  xlviii),  his  absolute  sinlessness  is  also  an  article 
of  faith. 

The  Holy  Spirit,  the  third  person  in  the  Trinity,  is  not  mentioned 
in  the  Koran,  and  the  Christian  doctrine  of  His  work  of  regeneration 
and  sanctification  seems  to  have  been  unknown  to  the  prophet,  who 
represents  the  Christian  doctrine  of  the  Trinity  as  teaching  that  it 
consists  of  God  the  Father,  Mary  the  Mother,  and  Christ  the  Son. 
The  promise  of  Christ  in  the  Gospel  of  John  to  send  the  Paraclete,  the 
Prophet  applies  to  Himself,  reading  Parakletos  as  Periklytos,  which 
might  be  rendered  in  Arabic  as  Ahmed,  another  form  of  the  name 
Mohammed. 

We  have,  then,  in  Islam  a  specific  and  final  rejection  and  repudia- 
tion of  the  Christian  dogma  of  the  Incarnation  and  the  Trinity,  and  the 
substitution  of  Mohammed  for  Christ  in  most  of  his  offices,  but  it 
should  be  noted  in  passing  that,  while  this  rejection  grows  out  of  a 
different  conception  of  God,  it  has  nothing  in  common  with  the  scien- 
tific rationalistic  unbelief  of  the  present  day.  If  it  cannot  conceive  of 
God  as  incarnate  in  Jesus  Christ,  it  is  not  from  any  doubt  as  to  His 
personality  or  His  miraculous  interference  in  the  affairs  of  this  world, 
or  the  reality  of  the  supernatural.  These  ideas  are  fundamental  to  the 
faith  of  every  orthodox  Mohammedan,  and  are  taught  everywhere  in 
the  Koran. 

There  are  nominal  Mohammedans  who  are  atheists,  and  others 
who  are  pantheists,  of  the  Spinoza  type.  There  are  also  some  small 
sects  who  are  rationalists,  but  after  the  fashion  of  old  English  deism  isteTnd" l>ajtt^ 
rather  than  of  the  modern  rationalism.  The  deistie  rationalism  is  *^®^^^- 
represented  in  that  most  interesting  work  of  Justice  Ameer  Aali,  "The 
Spirit  of  Islam."  He  speaks  of  Mohammed  as  Xenophon  did  of 
Socrates,  and  he  reveres  Christ  also,  but  he  denies  that  there  was  any- 
thing supernatural  in  the  inspiration  or  lives  of  either,  and  claims  that 
Hanife  and  the  other  Imams  corrupted  Islam  as  he  thinks  Paul,  the 
apostle,  did  Christianity;  but  this  book  does  not  represent  Moham- 
medanism any  more  than  Renan's  "Life  of  Jesus"  represents  Christian- 
ity. These  small  rationalistic  sects  are  looked  upon  by  all  orthodox 
Moslems  as  heretics  of  the  worst  description. 

The  practical  and  ethical  relations  of  Islam  to  Christianity  are  even 
more  interesting  than  the  historical  and  dogmatic.  The  Moslem  code 
of  morals  is  much  nearer  the  Christian  than  is  generally  supposed  on 
either^  side,  although  it  is  really  more  Jewish  than  Christian.  The 
truth  is  that  we  judge  each  other  harshly  and  unfairly  by  those  who 
do  not  live  up  to  the  demands  of  their  religion,  instead  of  comparing 
the  pious  Moslem  with  the  consistent  Christian. 

We  cannot  enter  here  into  a  technical  statement  of  the  philosoph- 


Moslem  Atho- 


Code. 


498  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

ical  development  of  the  principles  of  law  and  morality  as  they  are 
given  by  the  Imam  Hanife  and  others.  It  would  be  incomprehensible 
without  hours  of  explanation,  and  is  really  understood  by  but  few 
Mohammedans,  although  the  practical  application  of  it  is  the  substance 
of  Mohammedan  law.  It  is  enough  to  say  that  the  moral  law  is  based 
upon  the  Koran,  and  the  traditions  of  the  life  and  sayings  of  the 
Prophet,  enlarged  by  deductions  and  analogies.  Whatever  comes 
from  these  sources  has  the  force  and  authority  of  a  revealed  law  of  God. 
The  first  practical  duties  inculcated  in  the  religious  code  are: 
Confession  of  God  and  Mohammed,  His  prophet;  Prayer  at  least  five 
times  a  day;  Fasting  during  the  month  of  Ramazan,  from  dawn  to  sun- 
set; Alms  to  the  annual  amount  of  two  and  a  half  per  cent  on  prop- 
erty; Pilgrimage  to  Mecca,  at  least  once  in  a  lifetime.  A  sixth  duty, 
of  equal  importance,  is  taking  part  in  sacred  war,  or  war  for  religion, 
but  some  orthodox  Moslems  hold  that  this  is  not  a  perpetual  obliga- 
tion, and  this  seems  to  have  been  the  opinion  of  Hanife. 

In  addition  to  these  primary  duties  of  religion,  the  moral  code,  as 
given  by  Omer  Nessefi,  demands:  Honesty  in  business;  modesty  or 
decency  in  behavior;  fraternity  between  all  Moslems;  benevolence 
and  kindness  toward  all  creatures.  It  forbids  gambling,  music,  the 
The  Moral  making  or  possessing  of  images,  the  drinking  of  intoxicating  liquors, 
the  taking  of  God's  name  in  vain,  and  all  false  oaths.  And,  in  general, 
Omer  Nessefi  adds:  "It  is  an  indispensable  obligation  for  every 
Moslem  to  practice  virtue  and  avoid  vice;  i.  e.,  all  that  is  contrary  to 
religion,  law,  humanit\%  good  manners  and  the  duties  of  society.  He 
ought  especially  to  guard  against  deception,  lying,  slander  and  abuse 
of  his  neighbor." 

We  may  also  add  some  specimen  passages  from  the  Koran: 

"God  commands  justice,  benevolence  and  liberality.  He  forbids 
crime,  injustice  and  calumny." 

** Avoid  sin  in  secret  and  in  public.  The  wicked  will  receive  the 
rewards  of  his  deeds.'* 

"God  promises  His  mercy  and  a  brilliant  recompense  to  those  who 
add  good  works  to  their  faith." 

'*He  who  commits  iniquity  will  lose  his  soul." 

"It  is  not  righteousness  that  you  turn  your  faces  in  prayer  toward 
the  east  or  the  west;  but  righteousness  is  of  him  who  believeth  in  God 
and  the  last  day,  and  the  angels  and  the  prophets;  who  giveth  money, 
for  God's  sake,  to  his  kindred  and  to  orphans,  and  to  the  needy  and 
the  stranger,  and  to  those  who  ask,  and  for  the  redemption  of  captives; 
who  is  constant  in  prayer,  and  giveth  alms;  and  of  those  who  perform 
their  covenant,  and  who  behave  themselves  patiently  in  adversity 
and  hardships,  and  in  time  of  violence.  These  are  they  who  are  true, 
and  these  are  they  who  fear  God." 

So  far,  with  one  or  two  exceptions,  these  conceptions  of  the 
moral  life  are  essentially  the  same  as  the  Christian,  although  some 
distinctively  Christian  virtues,  such  as  meekness  and  humility,  are  not 
emphasized. 


THE   WORLD'S  CONGRESS  OF  RELIC  IONS,  ;4dd 

Beyond  this  we  have  a  moral  code  equally  binding  in  theory,  and 
equally  important  in  practice,  which  is  not  at  all  Christian,  but  is  es- 
sentially the  morality  of  the  Talmud  in  the  extreme  value  which  it 
attaches  to  outward  observances,  such  as  fasting,  pilgrimages  and  cer- 
emonial rites. 

All  the  concerns  of  life  and  death  are  hedged  about  with  prescribed 
ceremonies,  which  are  not  simple  matters  of  propriety,  but  of  morality 
and  religion;  and  it  is  impossible  for  one  who  has  not  lived  among 
Moslems  to  realize  the  extent  and  importance  of  this  ceremonial  law. 

In  regard  to  polygamy,  divorce  and  slavery,  the  morality  of  Islam 
is  in  direct  contrast  with  that  of  Christianity,  and  as  the  principles  of  Polygamy^ 
the  faith,  so  far  as  determined  by  the  Koran  and  the  traditions,  are  slavery.*'^ 
fixed  and  unchangeable,  no  change  in  regard  to  the  legality  of  these 
can  be  expected.  They  may  be  silently  abandoned,  but  they  can  never 
be  forbidden  by  law  in  any  Mohammedan  state.  It  should  be  said 
here,  however,  that,  while  the  position  of  woman,  as  determined  by  the 
Koran,  is  one  of  inferiority  and  subjection,  there  is  no  truth  whatever 
in  the  current  idea  that,  according  to  the  Koran,  they  have  no  souls, 
no  hope  of  immortality  and  no  rights.  This  is  an  absolutely  unfounded 
slander: 

Another  contrast  between  the  morality  of  the  Koran  and  the  New 
Testament  is  found  in  the  spirit  with  which  the  faith  is  to  be  propa- 
gated. The  Prophet  led  His  armies  to  battle  and  founded  a  temporal 
kingdom  by  force  of  arm5.  The  Koran  is  full  of  exhortation  to  fight 
for  the  faith.  Christ  founded  a  spiritual  kingdom,  which  could  only 
be  extended  by  loving  persuasion  and  the  influence  of  the  Holy  Spirit. 

It  is  true  that  Christians  have  had  their  wars  of  religion,  and  have 
committed  as  many  crimes  against  humanity  in  the  name  of  Christ  as 
Moslems  have  ever  committed  in  the  name  of  the  Prophet;  but  the 
opposite  teaching  on  this  subject  in  the  Koran  and  the  New  Testament 
is  unmistakable,  and  involves  different  conceptions  of  morality. 

Such,  in  general,  is  the  ethical  code  of  Islam.  In  practice  there 
are  certainly  many  Moslems  whose  moral  lives  are  irreproachable 
according  to  the  Christian  standard,  who  fear  God,  and  in  their  deal- 
ings with  men  are  honest,  truthful  and  benevolent;  who  are  temperate 
in  the  gratification  of  their  desires  and  cultivate  a  self-denying  spirit, 
of  whose  sincere  desire  to  do  right  there  can  be  no  doubt. 

There  are  those  whose  conceptions  of  pure  spiritual  religions  seem 
to  rival  those  of  the  Christian  mystics.  This  is  specially  true  of  one  or 
two  sects  of  Dervishes.  Some  of  these  sects  are  simply  Mohammedan 
Neo-Platonists,  and  deal  in  magic,  sorcery  and  purely  physical  means 
of  attaining  a  state  of  ecstacy;  but  others  are  neither  pantheists  nor 
theosophists,  and  seek  to  attain  unity  of  spirit  with  a  supreme,  per- 
sonal God  by  spiritual  means. 

Those  who  have  had  much  acquaintance  with  Moslems  know  that 
in  addition  to  these  mystics  there  are  many  common  people — as  many 
women  as  men — who  seem  to  have  more  or  less  clear  ideas  of  spiritual 
life  and  strive  to  attain  something  higher  than  mere  formal  morality 


500  THE  WORLD'S  CONGRESS  OE  RELIGIONS. 

and  verbal  confession;  who  feel  their  personal  unworthiness,  and  hope 
only  in  God. 

The  following  extract  from  one  of  many  similar  poems  of  Shereef 
Hanum,  a  Turkish  Moslem  lady  of  Constantnople,  rendered  into  En- 
glish by  Rev.  H.  O.  Dwight,  is  certainly  as  spiritual  in  thought  and 
language  as  most  of  the  hymns  sung  in  Christian  churches: 

"O  Source  of  Kindness  and  of  Love 
Who  givest  aid  all  hopes  above, 
'Mid  grief  and  guilt  although  I  grope, 
From  Thee  I'll  ne'er  cut  off  my  hope. 
My  Lord,  O  my  Lord! 

Thou  King  of  kings,  dost  know  my  need, 
Thy  pardoning  grace  no  bars  can  heed; 
Thou  lov'st  to  help  the  helpless  one, 
And  bidd'st  his  cries  of  fear  be  done. 
My  Lord,  O  my  Lord! 

Should'st  Thou  refuse  to  still  my  fears. 
Who  else  will  stop  to  dry  my  tears? 
For  I  am  guilty,  guilty  still. 
No  other  one  has  done  so  ill. 
My  Lord,  O  my  Lord! 

The  lost  in  torment  stand  aghast 
To  see  this  rebel's  sin  so  vast; 
What  wonder,  then,  that  Shereef  cries 
For  mercy,  mercy,  e'er  she  dies. 
My  Lord,  O  my  Lord!" 

These  facts  are  important,  not  as  proving  that  Mohammedanism 

is  a  spiritual  faith  in  the  same  sense  as  Christianity,  for  it  is  not,  but  as 

Spiritual  Life  showing  that  many  Moslems  do  attain  some  degree,  at  least,  of  what 

Attained.  Christians  mean  by  spiritual  life;  while,  as  we  must  confess,  it  is  equally 

possible  for  Christianity  to  degenerate  into  mere  formalism. 

Notwithstanding  the  generally  high  tone  of  the  Moslem  code  of 
morals,  and  the  more  or  less  Christian  experienceof  spiritually  minded 
Mohammedans,  I  think  that  the  chief  distinction  between  Christian 
and  Moslem  morality  lies  in  their  different  conceptions  of  the  nature 
and  consequences  of  sin. 

It  is  true  that  most  of  the  theories  advanced  by  Christian  writers 
on  theoretical  ethics  have  found  defenders  among  the  Moslems;  but 
Mohammedan  law  is  based  on  the  theory  that  right  and  wrong  depend 
on  legal  enactment,  and  Mohammedan  thought  follows  the  same 
direction.  An  act  is  right  because  God  has  commanded  it,  or  wrong 
because  He  has  forbidden  it.  God  may  abrogate  or  change  His  laws, 
so  that  what  was  wrong  may  become  right.  Moral  acts  have  no 
inherent  moral  character,  and  what  may  be  wrong  for  one  may  be 
right  for  another.  So,  for  example,  it  is  impossible  to  discuss  the 
moral  character  of  the  prophet  with  an  orthodox  Moslem,  because  it 
is  a  sufificient  answer  to  any  criticism  to  say  that  God  commanded  or 
expressly'permitted  those  acts  which  in  other  men  would  be  wrong. 

There  is,  however,  one  sin  which  is  in  its  very  nature  sinful,  and 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  501 

which  man  is  capable  of  knowing  to  be  such;  that  is,  the  sin  of  deny- 
ing  that   there   is  one   God,   and   that    Mohammed   is  His   prophet. 
Everything  else  depends  on  the  arbitrary  command  of  God,  and  may      Grave     and 
be  arbitrarily  forgiven;  but  this  does  not, and  is  consequently  unpardon-  i^ightsina. 
able.     For  whoever  dies  in  this  sin  there  is  no  possible  escape  from 
eternal  damnation. 

Of  other  sins  some  are  grave  and  some  are  light,  and  it  must  not 
be  supposed  that  the  Moslem  regards  grave  sins  as  of  little  conse- 
quence. He  believes  that  sin  is  rebellion  against  infinite  power,  and 
that  it  cannot  escape  the  notice  of  the  all-seeing  God,  but  must  call 
down  His  wrath  upon  the  sinner;  so  that  even  a  good  Moslem  may  be 
sent  to  hell  to  suffer  torment  for  thousands  of  years  before  he  is 
pardoned. 

But  he  believes  that  God  is  merciful;  that  "he  is  minded  to  make 
his  religion  light,  because  man  has  been  created  weak."  (Koran,  sura 
4.)  If  man  has  sinned  against  His  arbitrary  commands,  God  may  ar- 
bitrarily remit  the  penalty,  on  certain  conditions,  on  the  intercession 
of  the  Prophet,  on  account  of  the  expiatory  acts  on  the  man's  part  or 
in  view  of  counterbalancing  good  works.  At  the  worst,  the  Moslem 
will  be  sent  to  hell  for  a  season  and  then  be  pardoned,  out  of  consid- 
eration for  his  belief  in  God  and  the  Prophet  by  divine  mercy.  Still, 
we  need  to  repeat,  the  Moslem  does  not  look  upon  sin  as  a  light  thing. 

But,  notwithstanding  this  conception  of  the  danger  of  sinning 
against  God,  the  Mohammedan  is  very  far  from  comprehending  the 
Christian  idea  that  right  and  wrong  are  inherent  qualities  in  all  moral 
actions;  that  God  Himself  is  a  moral  being,  doing  what  is  right  because 
it  is  right,  and  that  He  can  no  more  pardon  sin  arbitrarily  than  He  can 
make  a  wrong  action  right;  that  He  could  not  be  just  and  yet  justify 
the  sinner  without  the  atonement  made  by  the  incarnation  and  the  suf- 
fering and  the  death  of  Jesus  Christ. 

They  do  not  realize  that  sin  itself  is  corruption  and  death;  that 
mere  escape  from  hell  is  not  eternal  life,  but  that  the  sinful  soul  must 
be  regenerated  and  sanctified  by  the  work  of  the  Holy  Spirit  before  it 
can  know  the  joy  of  beatific  vision. 

Whether  I  have  correctly  stated  the  fundamental  difference 
between  the  Christian  and  Mohammedan  conceptions  of  sin,  no  one 
who  has  had  Moslem  friends  can  have  failed  to  realize  that  the  differ- 
ence exists,  for  it  is  extremely  difficult,  almost  impossible,  for  Chris- 
tians and  Moslems  to  understand  one  another  when  the  question  of 
sin  is  discussed.  There  seems  to  be  a  hereditary  incapacity  in  the 
Moslem  to  comprehend  this  essential  basis  of  CJiristian  morality. 

Mohammedan  morality  is  also  differentiated  from  the  Christian 
by  its  fatalistic  interpretation  of  the  doctrine  of  the  Decrees.  The 
Moslem  who  reads  in  the  Koran,  "As  for  every  man  we  have  firmly 
fixed  his  fate  about  his  neck,"  and  the  many  similar  passages,  who  is  Doctrine  of 
taught  that  at  least  so  far  as  the  future  life  is  concerned  his  fate  has  ^«  Decrees, 
been  fixed  from  eternity  by  an  arbitrary  and  irrevocable  decree,  natur- 
ally falls  into  fatalism;  not  absolute  fatalism,  for  the  Moslem,  as  we 


502  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

have  seen,  has  his  strict  code  of  morality  and  his  burdensome  cere- 
monial law,  but  at  least  such  a  measure  of  fatalism  as  weakens  his 
sense  of  personal  responsibility,  and  leaves  him  to  look  upon  the 
whole  Christian  scheme  of  redemption  as  unnecessary,  if  not 
absurd. 

It  is  perhaps  also  due  to  the  fatalistic  tendency  of  Mohammedan 
thought  that  the  Moslem  has  a  very  different  conception  from  the 
Christian  of  the  relation  of  the  will  to  the  desires  and  passions.  He 
does  not  distinguish  between  them,  but  regards  will  and  desire  as  one 
Will  and  De-  ^^^  ^^^  Same,  and  seeks  to  avoid  temptation  rather  than  resist  it.  Of 
sire.  conversion,   in   the   Christian  sense,  he  has    no   conception — of   that 

change  of  heart  which  makes  the  regenerated  will  the  master  of  the 
soul,  to  dominate  its  passions,  control  the  desires  and  lead  men  on  to 
final  victory  over  sin  and  death. 

There  is  one  other  point  concerning  Mohammedan  morality  of 
which  I  wish  to  speak  with  all  possible  delicacy,  but  which  cannot  be 
passed  over  in  silence.  It  is  the  influence  of  the  prophet's  life  upon 
the^  Prophet's  that  of  his  foUowcrs.  The  Moslem  world  accepts  him,  as  Christians 
^^*®'  do  Christ,  as  the  ideal  man,  the  best  beloved  of  God,  and  consequently 

their  conception  of  his  life  exerts  an  important  influence  upon  their 
practical  morality. 

I  have  said  nothing,  thus  far,  of  the  personal  character  of  the 
prophet,  because  it  is  too  difficult  a  question  to  discuss  in  this  connec- 
tion; but  I  may  say,  in  a  word,  that  my  own  impression  is  that,  from 
first  to  last,  he  sincerely  and  honestly  believed  himself  to  be  a  super- 
naturally  inspired  prophet  of  God.  I  have  no  wish  to  think  any  evil 
of  him,  for  he  was  certainly  one  of  the  most  remarkable  men  that  the 
world  has  ever  seen.  I  should  rejoice  to  know  that  he  was  such  a  man 
as  he  is  represented  to  be  in  Ameer  Aali's  "Spirit  of  Islam,"  for  the 
world  would  be  richer  for  having  such  a  man  in  it. 

But  whatever  may  have  been  his  real  character,  he  is  known  to 
Moslems  chiefly  through  the  traditions;  and  these,  taken  as  a  whole, 
present  to  us  a  totally  different  man  from  the  Christ  of  the  Gospels. 
As  we  have  seen,  the  Moslem  code  of  morals  commands  and  forbids 
essentially  the  same  things  as  the  Christian;  but  the  Moslem  finds  in 
the  traditions  a  mass  of  stories  in  regard  to  the  life  and  sayings  of  the 
prophet,  many  of  which  are  altogether  inconsistent  v/ith  Christian  ideas 
of  morality,  and  which  make  'the  impression  that  many  things  forbidden 
are  at  least  excusable. 

There  are  many  nominal  Christians  who  lead  lives  as  corrupt  as 
any  Moslems,  but  they  find  no  excuse  for  it  in  the  life  of  Christ.  They 
know  that  they  are  Christians  only  in  name;  while,  under  the  influence 
of  the  traditions,  the  Mohammedan  may  have  such  a  conception  of 
the  prophet  that,  in  spite  of  his  immorality,  he  may  still  believe  him- 
self a  true  Moslem.  If  Moslems  generally  believed  in  such  a  prophet 
as  is  described  in  the  "Spirit  of  Islam,"  it  would  greatly  modify  the 
tone  of  Mohammedan  life. 

We  have  now  presented,  as  briefly  and  impartially  as  possible,  the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


503 


\ 


points  of  contact  and  contrast  between  Christianity  and  Islam,  as  his- 
torical, dogmatic  and  ethical. 

We  have  seen  that  while  there  is  a  broad,  common  ground  of  be- 
lief and  sympathy,  while  we  may  confidently  believe  as  Christians  that 
God  is  leading  many  pious  Moslems  by  the  influence  of  the  Holy 
Spirit,  and  saving  them  through  the  atonement  of  Jesus  Christ,  in  spite  ciusiTer  ^  *" 
of  what  we  believe  to  be  their  errors  of  doctrine,  these  two  religions 
are  still  mutually  exclusive  and  irreconcilable. 

The  general  points  of  agreement  are  that  we  both  believe  that 
there  is  one  supreme,  personal  God;  that  we  are  bound  to  worship 
Him;  that  we  are  under  obligation  to  live  a  pious,  virtuous  life;  that 
we  are  bound  to  repent  of  our  sins  and  forsake  them;  that  the  soul  is 
immortal,  and  that  we  shall  be  rewarded  or  punished  in  the  future  life 
for  our  deeds  here;  that  God  has  revealed  His  will  to  the  world 
through  prophets  and  apostles,  and  that  the  Holy  Scriptures  are  the 
word  of  God. 

These  are  most  important  grounds  of  agreement  and  mutual  re- 
spect, but  the  points  of  contrast  are  equally  impressive. 

The  supreme  God  of  Christianity  is  immanent  in  the  world,  was 
incarnate  in  Christ,  and  is  ever  seeking  to  bring  His  children  into  lov- 
ing fellowship  with  Himself. 

The  God  of  Islam  is  apart  from  the  world,  an  absolute  monarch, 
who  is  wise  and  merciful,  but  infinitely  removed  from  man. 

Christianity  recognizes  the  freedom  of  man,  and  magnifies  the 
guilt  and  corruption  of  sin,  but  at  the  same  time  offers  a  way  of  recon- 
ciliation and  redemption  from  sin  and  its  consequences  through  the 
atonement  of  a  Divine  Saviour  and  regeneration  by  the  Holy  Spirit. 

Mohammedanism  minimizes  the  freedom  of  man  and  the  guilt  of 
sin,  makes  little  account  of  its  corrupting  influence  in  the  soul  and 
offers  no  plan  of  redemption  except  that  of  repentance  and  good  works. 

Christianity  finds  its  ideal  man  in  the  Christ  of  the  Gospels;  the 
Moslem  finds  his  in  the  Prophet  of  the  Koran  and  the  Traditions. 

Other  points  of  contrast  have  been  mentioned,  but  the  funda- 
mental difference  between  the  two  religions  is  found  in  these. 

This  is  not  the  place  to  discuss  the  probable  future  of  these  two 
great  and  aggressive  religions,  but  there  is  one  fact  bearing  upon  this 
point  which  comes  within  the  scope  of  this  paper.  Christianity  is 
essentially  progressive,  while  Mohammedanism  is  unprogressive  and 
stationary. 

In  their  origin  Christianity  and  Islam  are  both  Asiatic,  both  Sem- 
itic, and  Jerusalem  is  but  a  few  hundred  miles  from  Mecca.  In  regard 
to  the  number  of  their  adherents,  both  have  steadily  increased  from 
the  beginning  to  the  present  day.  After  1,900  years  Christianity 
numbers  400,000,000,  and  Islam,  after  1,300  years,  200,000,000;  but 
Mohammedanism  has  been  practically  confined  to  Asia  and  Africa, 
while  Christianity  has  been  the  religion  of  Europe  and  the  New 
World,  and  politically  it  rules  over  all  the  world,  except  China  and 
Turkey. 


Future  of  the 
Two  ReligionB. 


504  THE   WORLD'S  CONGRESS  OF  RELIGIONS 

Monammedanism  has  been  identified  with  a  stationary  civilization, 
and  Christianity  with  a  progressive  one.  There  was  a  time  from  the 
eighth  to  the  thirteenth  centuries,  when  science  and  philosophy- 
flourished  at  Bagdad  and  Cordova  under  Moslem  rule,  while  darkness 
reigned  in  Europe;  but  Renan  has  shown  that  this  brilliant  period 
was  neither  Arab  nor  Mohammedan  in  its  spirit  or  origin;  and 
although  his  statements  may  admit  of  some  modification,  it  is  certain 
that,  however  brilliant  while  it  lasted,  this  period  has  left  no  trace  in 
the  Moslem  faith,  unless  it  be  in  the  philosophical  basis  of  Moham- 
medan law,  while  Christianity  has  led  the  way  in  the  progress  of 
modern  civilization. 

Both  these  are  positive  religions.  Each  claims  to  rest  upon  a 
divine  revelation,  which  is,  in  its  nature,  final  and  unchangeable;  yet 
the  one  is  stationary  and  the  other  progressive.  The  one  is  based 
upon  what  it  believes  to  be  divine  commands,  and  the  other  upon  di- 
vine principles;  just  the  difference  that  there  is  between  the  law  of 
Sinai  and  the  law  of  Love,  the  Ten  Commandments  and  the  two.  The 
ten  are  specific  and  unchangeable;  the  two  admit  of  ever  new  and  pro- 
gressive application. 

Whether  in  prayer  or  in  search  of  truth,  the  Moslem  must  always 
turn  his  face  to  Mecca  and  to  a  revelation  made  once  for  all  to  the 
prophet;  and  I  think  that  Moslems  generally  take  pride  in  the  feeling 
that  their  faith  is  complete  in  itself,  and  as  unchangeable  as  Mount 
Ararat.     It  cannot  progress  because  it  is  already  perfect. 

The  Christian,  on  the  other  hand,  believes  in  a  living  Christ,  who 
was  indeed  crucified  at  Jerusalem,  but  rose  from  the  dead  and  is  now 
present  everywhere,  leading  His  people  on  to  ever  broader  and  higher 
conceptions  of  truth,  and  ever  new  applications  of  it  to  the  life  of 
humanity;  and  the  Christian  church,  with  some  exceptions,  perhaps, 
recognizes  the  fact  that  the  perfection  of  its  faith  consists  not  in  its 
immobility  but  in  its  adaptability  to  every  stage  of  human  enlighten- 
ment. If  progress  is  to  continue  to  be  the  watchword  of  civilization, 
the  faith  which  is  to  dominate  this  civilization  must  also  be  pro- 
gressive 

It  would  have  been  pleasant  to  speak  here  today  only  of  the 
broad  field  of  sympathy  which  these  two  great  religions  occupy  in 
common,  but  it  would  have  been  as  unjust  to  the  Moslem  as  to  the 
Christian  If  I  have  represented  his  faith  as  fairly  as  I  have  sought  to 
do,  he  will  be  the  first  to  applaud. 

No  true  Moslem  or  Cnnstian  believes  that  these  two  great  relig- 
ions are  essentially  the  same,  or  that  they  can  be  merged  by  compro- 
mise in  a  common  eclectic  faith.  We  know  that  they  are  mutually  ex- 
clusive, and  it  is  only  by  a  fair  and  honest  comparison  of  differences 
that  we  can  work  together  for  the  many  ends  which  we  have  in  com- 
mon, or  judge  of  the  truth  in  those  things  in  which  we  differ. 


/America's  O^ty  to  China 


Paper  by  DR.  W.  A.  P.  MARTIN,  of  Peking,  China 


MONG  the  hundreds  of  inviting  themes   of- 
fered in  the  official  programme,  I  have  select- 
ed this  because  it  is  pregnant  with  live  issues, 
and  because  in  a  parliament  of  religions  no 
subject  is  more  fitting  than  that  of  duty.     A 
religion  that  withdraws  men  from  the  active 
duties   of   life  and   leads   them,  to  consume 
their  brief  span  of  earthly  existence  in  fruit- 
less contemplation,  or  one  that  exalts  cere- 
monial observances,  at  the  expense  of  jus- 
tice and   charity,  has  forgotten  the  mission 
of  a  heaven-sent  faith.     The  seal  of  religion 
is  the  sanction  which  it  lends  to  morality.     This  is 
what  St.  James  means  when  he  says  that  "pure  and 
undefiled  religion  is  to  visit  the  widow  and  the  father- 
less in  their  affliction;  and  to  keep  one's  self  unspotted  from 
the  world."     The  same  conception  is  set  forth  in  the  eighty- 
fifth  psalm,   in  that  beautiful  picture  of  heaven  and  earth 
combining  to  give  birth  to  truth,  mercy  and  righteousness: 

"  Mercy  and  truth  have  met  together;  righteousness  and  peace  have 
kissed  each  other.  Truth  springeth  out  of  the  earth.  Righteousness 
hath  looked  down  from  heaven." 

There  is  not  a  religion  worthy  of  the  name  that  does  not  in  some 
degree  exert  this  kind  of  elevating  and  sanctifying  influence.  But  it 
is  not  claiming  too  much  for  Christianity  to  assert  that  beyond  all  other 
systems  it  has  made  its  influence  felt  in  the  morality  of  individuals  and 
of  nations.  It  is  like  the  sun,  which  not  only  floods  the  earth  with 
light,  but  imparts  the  force  that  enables  her  to  pursue  her  pathway. 
It  has  been  well  said  "that  it  is  one  of  the  glories  of  Christianity  that 
it  has  caused  the  sentiment  of  repentance  to  find  a  place  in  the  heart 
of  nations."  This  is  the  sentiment  that  I  desire  to  evoke,  and  I  trust 
that  the  views  presented  in  this  paper  will  in  some  measure  contribute 
to  the  promotion  of  a  public  opinion,  which  will  not  merely  check  the 
prevailing  tendency  to  private  and  legislative  outrage  on  our  Chinese 
neighbors,  but  stimulate  to  increased  efforts  for  the  promotion  o^  their 

507 


Inflaence  of 
Christianity. 


508  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

welfare.  "The  duty  of  nations,"  says  Montesquieu,  "is,  in  peace  to  do 
good  to  each  other,  and  in  war  to  do  as  little  harm  as  possible;" — a 
maxim  which  expresses  the  essence  of  Christian  ethics,  and  one  which 
could  not  have  sprung  up  in  any  other  than  a  Christian  soil. 

Before  taking  up  the  discussion  of  our  specific  duties  let  us  for  a 
moment  take  a  view  of  our  indebtedness  to  China.  The  word  duty  in 
ness^toChina**  ^^^  primary  sense  signifies  what  we  owe.  Gathering  a  fullness  of  mean- 
ing and  rising  with  the  growth  of  morals  and  the  development  of  lan- 
guage, it  finally  attains  the  conception  of  what  we  ought,  signifying 
in  the  first  instance  an  obligation  to  make  a  return  for  benefits  received, 
and  in  its  higher  sense  that  which  we  are  impelled  to  do  from  any 
consideration  that  binds  the  conscience.  In  either  sphere  we  shall  dis- 
cover a  number  of  weighty  obligations  which  we  have  to  discharge  to- 
ward the  people  of  China. 

To  begin  with  those  of  the  lower  order — our  obligations  for  bene- 
fits received:  Rich  are  the  gifts  which  that  ancient  empire  has  poured 
into  the  lap  of  our  western  civilization;  gifts,  which  like  air  and  sun- 
shine, we  enjoy  without  taking  the  trouble  to  reflect  on  their  origin, 
though  their  withdrawal  would  carry  a  sense  of  grievous  loss  into 
every  household.  Here,  where  the  products  of  inventive  genius  are 
so  profoundly  displayed,  let  it  not  be  forgotten  that  to  China  we  are 
indebted  for  the  best  of  our  domestic  beverages;  for  the  elegant  ware 
that  adorns  our  table,  and  for  those  splendid  dress  materials  that  set 
off  the  beauty  of  our  women. 

To  China,  moreover,  we  are  indebted  for  at  least  one  of  our 
sciences,  one  which  is  doing  more  than  any  other  to  transform  and 
subjugate  the  elements.  For,  as  I  have  shown  in  a  paper  devoted  to 
that  inquiry,  alchemy,  the  mother  of  our  modern  chemistry,  though 
reaching  Europe  by  way  of  India,  Byzantium  and  Arabia,  had  its  orig- 
inal root  in  the  Chinese  philosophy  of  Tao,  one  of  the  religions  repre- 
sented here  today.  Its  votaries,  seizing  on  a  hint  of  the  transmuta- 
tions of  matter  which  they  found  in  that  oldest  of  the  sacred  books  two 
thousand  years  ago,  of  their  country,  the  Yi  King  or  Book  of  Changes, 
not  only  conceived  the  idea  of  obtaining  gold  from  baser  metals,  but  came 
to  believe  in  the  possibility  of  evolving  from  this  perishable  body  an 
imperishable  spiritual  existence.  Thus,  at  that  early  date,  we  find 
among  the  Chinese  the  search  for  the  secret  of  making  gold  and  com- 
pounding the  elixir  of  immortality — the  j:win  pursuits  that  have  fired 
the  ambition  of  alchemists  in  all  subsequent  ages. 

Are  not  these  few  items,  if  taken  alone,  sufficient  to  warrant  the 
inference  that  the  nation  which  originated  such  things  is  not  unde- 
serving of  respect,  as  a  benefactor  of  the  human  race? 

But  I  hasten  to  emphasize  another  obligation  which  connects  itself 
directly  with  the  great  event  commemorated  by  this  Columbian  exhi- 
bition. For  to  China,  beyond  a  doubt,  we  are  indebted  for  the  motive 
that  stimulated  the  Genoese  navigator  to  undertake  his  adventurous 
voyage,  and  to  her  he  was  indebted  for  the  needle  that  guided  him  on 
his  way.     Being  an  Italian,  he  was  familiar  with  the  marvelous  narra- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  509 

tive  of  Marco  Polo's  residence  at  the  court  of  Kublai  Khan  (A.  D- 

1280),  in  Combalar,  the  present  city  of  Peking.     His  imagination  was 

filled  with  the  splendors  of  Cathay,  the  name  that  Polo  gives  to  China     The  Motive 

from  the  Kitai  Mongols,  to  whose  sway  it  was  then  subject;  and  be  it  ^»J.  stimuiat- 

remembered,  that  at  that  epoch  Europe  was  far  in  the  wake  of  China, 

both  in  wealth  and  civilization,  her  only  pre-eminence  consisting  in 

the  possession  of  those  undeveloped  germs  of  religion   and  science 

which  since  that  day  have  transformed  the  globe. 

The  doctrine  of  the  earth's  rotundity,  which  was  not  new,  but 
which  he  was  the  first  to  make  subservient  to  maritime  enterprise,  assured 
Columbus  that  the  ocean,  on  which  he  looked,  must  have  a  farther 
shore,  and  that  by  crossing  it  to  the  west  he  might  arrive  at  the  Asi- 
atic Eldorado  after  passing  the  island  empire  of  Zipangu,  never 
dreaming  that  the  ocean  held  in  its  bosom  a  new  world,  which  stretched 
almost  from  pole  to  pole  and  barred  his  westward  course. 

Convinced  as  he  was  that  by  steering  to  the  west  he  might  arrive 
at  that  land  of  wealth  and  culture,  without  the  aid  of  the  mariner's 
compass  he  would  have  been  powerless  to  pursue  such  course.  In- 
deed, but  for  the  assistance  of  that  mysterious  pilot,  he  never  would 
have  dared  to  leave  behind  him  coast  and  headland,  and  to  plunge 
into  a  vast  unknown  where  clouds  and  fogs  might  deprive  him  of  sun 
and  stars. 

"Long  lay  the  ocean  paths  from  him  concealed; 

Light  came  from  heaven,  the  magnet  was  revealed. 

Then  first  Columbus,  with  the  grasping  hand 

Of  mighty  genius,  weighed  the  sea  and  land. 

There  seemed  one  waste  of  waters — long  in  vain 

His  spirit  brooded  on  the  Atlantic  main, 

When  sudden,  as  creation  burst  from  naught, 

Sprang  a  new  world  through  his  stupendous  thought." 

This  heaven-sent  helper  came  to  him,  as  already  intimated,  by  way 
of  China;  for  it  was  to  the  Chinese  that  the  directive  properties  of  the 
magnet  were  first  "  revealed."  Long  before  the  dawn  of  the  Christian 
era  they  had  made  use  of  it  in  crossing  the  treeless  prairies  of  Mongolia 
and  the  moving  sands  of  the  desert  of  Cobi.  Early  in  our  era  they 
had  applied  it  to  coastwise  navigation,  and  nothing  was  wanting  but  a 
Chinese  Columbus  to  enable  them  to  find  their  way  across  the  Pacific 
and  to  pre-occupy  this  goodly  continent,  which  by  a  special  Providence 
appears  to  have  been  reserved  for  the  people  of  Europe. 

We  know  not  the  hand  by  which  the  magic  needle  was  trans- 
mitted, but  it  is  morally  certain  that  it  came  from  China,  where  it  had 
made  its  home  for  at  least  two  thousand  years.  There  is,  indeed,  an 
apparent  difference  between  our  needle  and  that  of  China,  which 
might  in  some  minds  give  rise  to  a  doubt  as  to  their  identity.  The 
Chinese  always  speak  of  theirs  as  "pointing  to  the  south,"  while  it  is 
well  known  that  ours  points  in  the  opposite  direction.  Matter  this  for 
a  pretty  controversy — which  might  not  have  been  easily  settled,  but 
for  the  fortunate  observation  that  a  needle  has  two  ends.  May  not 
this  case  serve  as  a  hint  to  help  us  in  reconciling  some  of  our  conflicts 


Grave  ns  the 


510  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

of  religious  opinion?  Does  it  not  show  that  both  parties  may  be  right* 
though  the  divergency  of  their  views  appears  to  be  as  wide  as  the 
poles? 

Significant  it  is  that  the  first  European  known  to  have  employed 
the  compass  was  Gioja,  a  Neapolitan,  a  countryman  of  Polo's  and 
CompasB!"  ""'*  those  other  entefprising  Italians,  who  brought  the  news  of  China  from 
the  ports  of  the  Euxine  or  sought  them  in  Tartary.  Not  merely  did 
Polo's  story  awaken  the  aspirations  of  Columbus,  the  needle  itself 
spoke  to  him  of  China,  seeming  to  say,  **  fear  not  the  trackless  ocean; 
here  is  a  guide  that  I  have  sent  you  to  conduct  you  to  my  shores." 
In  Irving's  "  Tales  of  the  Alhambra,"  one  of  the  Moorish  kings  comes 
into  possession  of  a  wonderful  talisman — the  ima*ge  of  a  cavalier  whose 
spear  is  endowed  with  the  inestimable  quality  of  always  pomting  in 
the  direction  from  which  danger  is  to  be  apprehended.  Would  not  the 
magnetic  needle,  if  only  one  of  the  kind  had  existed,  have  been 
regarded  as  equally  mysterious?  Is  it  worthy  of  less  admiration, 
because  capable  of  being  indefinitely  multiplied?  And  is  our 
debt  to  China  the  lighter  because  the  instrument  she  has  given  us, 
after  having  unveiled  a  hidden  continent,  continues  to  direct  the 
movement  of  our  ocean  commerce? 

In  a  word,  without  China  for  motive  and  without  the  magic  finger 
for  guide,  it  is  certain  that  Columbus  would  not  have  made  his  voyage; 
and  it  is  highly  probable  that  we  should  not  have  been  holding  a 
World's  Fair  at  this  time  and  place.  With  such  claims  on  our  grate- 
ful recognition  is  it  not  a  matter  of  surprise  that  China  is  not  found 
occupying  a  conspicuous  place  in  this  Columbian  exhibition?  Could 
anything  have  been  more  fitting  than  to  have  had  the  dragon  flag  float- 
ing over  a  pavilion  draped  with  shining  silks,  with  a  pyramid  of  tea 
chests  on  one  hand,  and  on  the  other  a  house  of  porcelain  surmounted 
by  a  gigantic  compass  and  a  statue  of  China  beckoning  Columbus  to 
cross  the  seas? 

As  a  matter  of  form,  our  government  did  send  an  invitation  to 
China,  as  to  other  countries,  to  participate  in  a  national  capacity.  To 
Chinese  eyes  it  read  like  this: 

"We  have  excluded  your  laborers  and  skilled  workmen  because 
our  people  dread  their  competition.  We  have  even  enacted  a  law  that 
not  one  of  them  who  turns  his  back  on  our  shores  shall  be  permitted 
to  re-enter  our  ports.  Still  we  would  like  to  have  you  help  us  with 
our  big  show,  and  for  this  occasion  we  are  willing  to  relax  the  rigor  of 
our  rules  so  far  as  to  admit  a  few  of  your  workingmen  to  aid  in  arrang- 
ing your  exhibit,  under  bond,  be  it  understood,  that  they  shall  clear  out 
as  soon  as  the  display  is  over." 

What  wonder  that  a  proud  and  sensitive  government  declined  the 
tempting  offer,  leaving  its  industries  to  be  represented  (if  at  all)  by 
the  private  enterprise  of  its  people  resident  in  the  United  States? 

Here  is  China's  official  reply  as  communicated  by  Minister  Denby 
in  a  dispatch  to  the  Secretary  of  State.  Reporting  an  interview  with 
the  Chinese  premier,  Li  Hung  Chpng,  he  says: 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  511 

"  I  then  took  up  the  subject  of  the  Chicago  exposition  and  advised 
him  to  send  a  fleet  to  Hampton  Roads  to  show  the  world  the  great 
progress  China  has  lately  made  in  the  creation  of  a  modern  navy.  I 
found,  however,  that  it  was  useless  to  argue  the  subject  with  him.  He 
said  he  would  not  send  a  fleet,  and  that  China  would  have  no  exhibi-* 
tion  at  Chicago.  I  expressed  my  regret  at  this  irrational  conclusion  and 
used  some  arguments  to  make  him  recede  from  it,  but  without  avail." 

If  our  indebtedness  to  China  is  such  that  nothing  but  ignorance 
or  want  of  thought  could  prevent  its  due  recognition;  on  the  other 
hand  our  duties  to  her  and  her  people  are  not  less  conspicuous.  In 
treating  of  them  I  shall  not  attempt  to  carry  out  the  form  of  a  debt 
and  credit  account;  for  though  our  sense  of  moral  responsibility  may 
sometimes  be  quickened  by  sentimental  considerations,  such  as  those 
to  which  we  have  adverted,  our  duties  are  of  a  higher  order  and  more 
positive  character.  They  grow  not  out  of  obligation  for  benefits, 
such  as  we  have  described,  but  spring  directly  from  the  geographical 
situation,  which  the  Creator  has  assigned  to  us,  taken  in  connection 
with  the  position  which  we  are  called  to  occupy  in  the  scale  of  civili- 
zation. 

"Who  is  my  neighbor?"  is  a  question  which  every  human  soul  is  ^"^^%™y 
bound  to  ask  in  a  world  in  which  mutual  aid  is  the  first  of  moral  laws.  ®^^ 
The  answer  given  by  Him  who,  better  than  any  other,  expounded  and 
exemplified  the  laws  of  God,  is  applicable  to  nations  as  well  as  to  indi- 
viduals. It  is  an  answer  that  sweeps  away  the  barriers  of  race  and 
religion  and  shows  us  the  Samaritan  forgetful  of  hereditary  feuds 
ministering  to  the  wants  of  the  needy  Jew. 

Thus  China  is  our  neighbor,  notwithstanding  the  sea  that  rolls 
between  us,  a  sea  which,  contrary  to  the  idea  of  the  Roman  poet, 
unites  rather  than  divides.  Yes,  China,  which  faces  us  on  the  opposite 
shore  of  the  Pacific;  China,  which  occupies  a  domain  as  vast  and  as 
opulent  in  resources  as  our  own;  China,  teeming  with  a  population 
five  times  as  great  as  ours  and  more  accessible  to  us  than  to  any  of 
the  great  nations  of  Christendom;  China,  I  say,  is  pre-eminently  our 
neighbor. 

What,  then,  is  the  first  of  the  duties  which  we  owe  to  her?  It  is 
unquestionably  to  make  her  people  partakers  with  ourselves  in  the 
blessings  of  the  Christian  religion.  Here  in  this  parliament  of  relig- 
ions it  is  unnecessary  to  stop  to  prove  that  religion  is  our  chief  good, 
and  that  every  man  who  feels  himself  to  be  in  possession  of  a  clew  to 
guide  him  through  the  labyrinth  of  earthly  evils,  is  bound  to  offer  it  to 
his  brother  man.  Who  can  deny  that  we  may  derive  a  great  advantage 
from  the  comparison  of  our  religious  experience?  And  who  that  be- 
lieves that  (in  Buddhistic  phrase)  "he  has  found  the  way  out  of  the 
bitter  sea"  can  refuse  to  indicate  the  path  to  his  brother  man?  The 
latter  may  decline  to  follow  it,  but  that  is  his  lookout;  he  may  even 
feel  offended  by  an  implied  assumption  of  superiority,  but  ought  a 
regard  for  susceptibilities  of  that  sort  to  disperse  us  from  the  duty  of 
imparting  our  knowledge? 


512  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

"Why  should  we  not  send  religions  to  your  country?'  once  said  to 
me  a  distinguished  Chinese  professor  in  the  Imperial  University  of 
Peking.  Careful  not  to  say  that  it  was  "  because  water  does  not  flow 
up  hill,"  I  replied:  "By  all  means,  send  them  and  make  the  experi- 
ment." 

"But  would  your  people  receive  them  with  favor?  "  he  asked 
again. 

"  Certainly,"  said  I;  "instead  of  being  a  voice  crying  in  the  wilder- 
ness they  would  be  welcomed  to  our  city  halls  and  their  message 
would  be  heard  and  weighed." 

Do  you  suppose  that  my  esteemed  colleague  at  once  set  about 
forming  a  missionary  society?  He  was  proud  of  his  position  as  pro- 
fessor of  mathematics,  and  proud  to  be  the  expositor  of  what  he  called 
"  western  learning,"  but  his  faith  was  too  feeble  to  prompt  to  effort  for 
the  propagation  of  his  religion.  He  was  a  Confucianist  and  believed 
in  an  over-ruling  power,  which  he  called  "Shangti"or"Tien,"  and  had 
some  shadow  of  notion  of  a  life  to  come,  as  evidenced  by  his  worship 
of  ancestors;  but  his  religion,  such  as  it  was,  was  woefully  wanting  in 
vitality,  and  marked  by  that  Sadduceean  indifference  which  may  be 
taken  as  the  leading  characteristic  of  his  school  despite  the  excellence 
of  its  ethical  system. 

Another  religion  indigenous  to  China  is  Taoism;  but  as  the  Chi- 
Taoismindig-  nese  Say  of  their  famous  Book  of  Changes,  that  "it  cannot  be  carried 
"*"'  *"  beyond  the  seas,"  we  may  say  the  same  of  Taoism;  it  has  nothing  that 
will  bear  transportation.  Its  founder,  Lao  Tsze,  did,  indeed,  express 
some  sublime  truths  in  beautiful  language;  but  he  enjoined  retirement 
from  the  world  rather  than  persistent  effort  to  improve  mankind.  His 
followers  have  become  sadly  degenerate;  and  not  to  speak  of  alchemy, 
which  they  continue  to  pursue,  their  religion  has  dwindled  into  a  com- 
pound of  necromancy  and  exorcism.  It  is,  however,  very  far  from 
being  dead. 

It  has  at  its  head  a  pontiff  who  represents  a  hierarchy  as  old  as 
the  Christian  era.  From  his  palace  on  the  Tunghn  mountains,  of 
Kiongsi,  he  exercises  a  serious  sort  of  spiritual  jurisdiction  over  every- 
thing in  the  empire,  the  tutelar  deity  of  the  city  being  by  him  selected 
from  a  list  of  dead  Mondouins.  He  is  supposed,  moreover,  to  be  able 
to  control  all  the  bad  spirits  that  molest  mankind,  and  the  visitor  is 
shown  long  rows  of  jars,  each  bearing  the  seal  of  the  pontiff  and  an 
inscription  indicating  that  some  culprit  spirit  was  there  confined. 
Such  is  Taoism  at  the  present  day,  and  though  it  exercises  a  tremen- 
dous power  over  the  minds  of  the  superstitious,  its  doctrines  and 
methods  would  hardly  be  deemed  edifying  in  other  parts  of  the 
world. 

Buddhism  has  a  nobler  record.  It  imported  into  China  the  ele- 
ments of  a  spiritual  conception  of  the  universe.  It  has  implanted  in 
the  minds  of  the  common  people  a  firm  belief  in  rewards  and  punish- 
ments. It  has  cherished  a  spirit  of  charity;  and  in  a  word,  exercised 
an  influence  so  similar  to  that  of  Christianity  that  it  may  be  considered 


enous  to  China. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  51 3 

as  having  done  much  to  prepare  the  soil  for  the  dissemination  of  a 
higher  faith.  But  its  force  is  spent  and  its  work  done.  Its  priesthood 
has  lapsed  into  such  a  state  of  ignorance  and  corruption  that  in  Chin- 
ese Buddhism  there  appears  to  be  no  possibility  of  revival.  In  fact,  it 
seems  to  exist  in  a  state  of  suspended  animation  similar  to  that  of 
those  frogs  that  are  said  to  have  been  excavated  from  the  stones  of  a 
Buddhist  monument  in  India,  which  inhaling  a  breath  of  air  took  a 
leap  or  two  and  then  expired.  Of  the  Buddhism  of  Japan,  which 
appears  to  be  more  wide-awake,  it  is  not  my  province  to  speak;  but  as 
to  that  of  China  there  is  reason  to  fear  that  no  power  can  galvanize  it 
even  into  a  semblance  of  vitality. 

The  religion  of  the  state  is  a  heterogeneous  cult  made  up  of  cere-  Religion  of 
monies  borrowed  from  each  of  these  three  systems.  And  of  the  ti^e  state, 
religion  of  the  people,  it  may  be  affirmed  that  it  consists  of  parts  of 
all  three  commingled  in  each  individual  mind,  much  as  gases  are 
mingled  in  the  atmosphere,  but  without  any  definite  proportion.  Each 
of  these  systems  has,  in  its  measure,  served  them  as  a  useful  discipline, 
though  in  jarring  and  irreconcilable  discord  with  each  other.  But  the 
time  has  come  for  the  Chinese  to  be  introduced  to  a  more  complete 
religion,  one  which  combines  the  merits  of  all  three,  while  it  heightens 
them  in  degree. 

To  the  august  character  of  Shangti,  the  Supreme  Ruler,  known  but 
neglected,  feared  but  not  loved,  Christianity  will  add  the  attraction  of 
a  tender  Father — bringing  Him  into  each  heart  and  house  in  lieu  of 
the  fetiches  now  enshrined  there.  Instead  of  Buddha,  the  light  of 
Asia,  it  will  give  them  Christ,  the  "  Light  of  the  world,"  for  the  faint 
hopes  of  immortality  derived  from  Taoist  discipline  or  Buddhist  trans- 
migration it  will  confer  a  faith  that  triumphs  over  death  and  the  grave; 
and  to  crown  all,  bestow  on  them  the  energy  of  the  Holy  Ghost  quick- 
ening the  conscience  and  sanctifying  the  affections  as  nothing  else  has 
ever  done. 

The  native  systems,  bound  up  with  the  absurdities  of  geomancy 
and  the  abominations  of  animal  worship,  are  an  anachronism  in  the  age 
of  steamboats  and  telegraphs.  When  electricity  has  come  forth  from 
its  hiding  place  to  link  the  remotest  quarters  of  their  land  in  instan- 
taneous sympathy,  ministering  light,  force  and  healing,  does  it  not 
suggest  to  them  the  coming  of  a  spiritual  energy  to  do  the  same  for 
the  human  soul? 

This  spiritual  power  I  hold  it  is  pre-eminently  the  duty  of  Ameri- 
cans to  seek  to  impart  to  the  people  of  China.  When  Christianity 
comes  to  them  from  Russia,  England  or  France,  all  of  which  have 
pushed  their  territories  up  to  the  frontiers  of  China,  the  Chinese  are 
prone  to  suspect  that  evangelization  under  such  auspices  is  only  a 
mask  for  future  aggression.  It  is  not  Christianity  in  itself  that  they 
object  to,  so  much  as  its  connection  with  foreign  power  and  foreign 
politics.  I 

Now  these  impediments  are  minimized  in  the  case  of  the  United 
States,  a  country  which,  until  the  outbreak  of  this  unhappy  persecu- 


514  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

tion  of  their  countrymen,  was  regarded  by  the  Chinese  as  their  best 
friend,  because  an  impossible  enemy.  Our  treaty  of  1858  gives  ex- 
pression to  this  feeling  by  a  clause  inserted  at  the  instance  of  the 
Chinese  negotiators  to  the  effect  that  whenever  China  finds  herself  in 
a  difficulty  with  another  foreign  power  she  shall  have  the  right  to  call 
on  America  to  make  use  of  her  good  offices  to  effect  a  settlement. 
America  holds  that  proud  position  no  longer.  To  such  a  pass  have 
things  come  that  a  viceroy,  who  has  always  been  friendly  and  at  times 
has  been  regarded  as  a  patron  of  missionaries,  not  long  ago  said  to  an 
American  missionary:  "Do  not  come  back  to  China.  Stay  in  your 
own  country  and  teach  your  peoplethe  practice  of  justice  and  charity." 

This  brings  us  to  the  duties  especially  incumbent  on  our  govern- 

b?nt^upon  o^r  "^^nt,  and  the  first  that  suggests  itself  is  that  of  protecting  American 

Government,      interests.     That,  you  may  say,  is  not  a  duty  to  China,  but  one  that  it 

owes  to  its  own   people.     True,  but  Americans  have  no  interest  that 

does  not  imply  a  corresponding  good  to  the  Chinese  empire. 

Take,  for  example,  our  commerce.  Do  we  impoverish  China  by 
taking  her  teas  and  silks?  Do  we  not,  on  the  contrary,  add  to  her 
wealth  by  giving  in  exchange  the  materials  for  food  and  clothing  at  a 
less  cost  than  would  be  required  for  their  production  in  China?  The 
value  of  our  commercial  interests  in  that  empire  may  be  inferred  bet- 
ter than  from  any  minute  statistics  from  the  fact  that  within  the  last 
thirty  years  they  have  been  a  leading  factor  in  the  construction  of  four 
lines  of  railway  spanning  this  continent  and  of  three  lines  of  steam- 
ships bridging  the  Pacific.  What  dimensions  will  they  not  attain  when 
our  states  west  of  the  Mississippi  come  to  be  filled  with  an  opulent  pop- 
ulation, and  when  the  resources  of  China  are  developed  by  the  appli- 
cation of  occidental  methods? 

Had  Columbus  realized  the  grandness  of  his  discovery,  and  had 
he,  like  Balboa,  bathed  in  the  waters  of  the  Pacific,  what  a  picture 
would  have  risen  before  the  eye  of  his  fervid  imagination?  A  new 
land  as  rich  as  Cathay,  and  new  and  old  clasping  hands  across  a  broad 
expanse  of  ocean  whitened  by  the  sails  of  a  prosperous  commerce. 
Already  has  such  a  dream  begun  to  be  fulfilled,  and  to  the  prospective 
expansion  of  our  commerce  fancy  can  hardly  assign  a  limit.  In  that 
bright  reversion  every  son  of  our  soil  and  every  adopted  citizen  has  a 
direct  or  indirect  interest. 

But  what  has  the  government  to  do  with  all  that  beyond  giving 
free  scope  to  private  enterprise?  Much  in  many  ways.  But  not  to 
descend  into  particulars,  its  responsibility  consists  mainly  in  two 
things,  both  negative,  viz.,  not  by  an  injudicious  tariff  to  exclude  the 
products  of  China  from  our  markets,  and  not  to  divert  the  trade  of 
China  into  European  channels  by  planting  a  bitter  root  of  hostility  in 
the  Chinese. 

Let  the  Christian  people  of  the  United  States  rise  up  in  their 
might  and  demand  that  our  government  shall  retrace  its  steps,  by  re- 
pealing that  odious  law  which  may  not  be  forbidden  by  the  letter  of 
our  constitution,  but  which  three  eminent  members  of  our  supreme 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  515 

court  have  pronounced  to  be  in  glaring  opposition  to  the  spirit  of  our 
magna  charta. 

In  September,  1888,  the  Chinese  government  had  under  advise- 
ment a  treaty  negotiated  by  its  minister  in  Washington  in  which,  to 
escape  the  indignity  of  an  arbitrary  exclusion  act,  it  agrees  to  take 
the  initiative  in  prohibiting  the  emigration  of  laborers.  That  treaty 
would  undoubtedly  have  been  ratified  if  time  had  been  given  for  the 
consideration  of  amendments  which  China  desired  to  propose.  But 
the  exigencies  of  a  presidental  campaign  led  our  government  to  apply 
the  "  closure "  with  an  abruptness  almost  unheard  of  in  diplomatic 
history,  demanding  through  our  minister  in  Peking  the  ratification 
within  forty-eight  hours  on  pain  of  being  considered  as  having  rejected 
the  treaty.  The  Chinese  government,  not  choosing  to  sacrifice  its 
dignity  by  complying  with  this  unceremonious  ultimatum,  our  congress, 
as  a  bid  for  a  vote  of  the  Pacific  coast,  hastily  passed  the  Scott  law,  a 
law  which  our  supreme  court  has  decided  to  be  in  contravention  of 
our  treaty  engagements. 

Another  Olympiad  came  around,  a  term  which  we  might  very  well 
apply  to  the  periodical  game  of  electing  a  president,  and  on  the  high 
tide  of  another  presidential  contest  a  new  exclusion  law,  surpassing 
its  predecessors  in  the  severity  of  its  enactments,  was  successfully 
floated.  Could  such  a  course  have  any  other  effect  than  that  of  ex- 
citing in  the  mind  of  China  a  profound  contempt  for  our  republican 
institutions,  and  an  abiding  hostility. toward  our  people?  One  of  our 
leading  journals  has  characterized  that  law  as  "  a  piece  of  buncombe 
and  barbarous  legislation,"  of  which  the  adminstration  would  appear  ^h^r^^^^L  °* 
to  be  "  heartily  ashamed,"  to  judge  from  the  excuse  they  find  for  ^  ^*^  *^* 
evading  its  execution. 

Let  a  wise  diplomacy  supersede  these  obnoxious  enactments  by  a 
new  convention  which  shall  be  fair  to  both  parties;  then  will  our  peo- 
ple be  welcomed  as  friends;  and  America  may  yet  recover  her  lost 
influence  in  that  great  empire  of  the  East. 


Procession  of  the  Holy  Carpet  to  Mecca. 


Religion  of  Peking, 


Paper  by  ISAAC  T.  HEADLAND,  of  the  Peking  University. 


HE  Chinese  are  often  supposed  to  be  so  poor 
that,  even  if  they  wished,  they  would  not  be 
able  to  support  Christianity  were  it  established 
in  their  midst  Such  a  supposition  is  a  great 
mistake.  Not  to  mention  the  fact  that  they 
are  at  present  supporting  four  religions,  viz., 
Confucianism,  Buddhism,  Taoism  and  Moham- 
medanism, a  glance  at  the  condition  of  any 
city  or  village  is  enough  to  convince  one  of 
the  fact  that,  whatever  the  Chinese  wish  to  do 
and  undertake  to  do,  they  are  abundantly  able 
to  do 

The  country  swarms  with  people — poor 
people — people  who  are  so  very  poor  that  there 
are,  no  doubt,  thousands  who  starve  every 
year.  It  is  said  that  just  outside  of  the  Chien 
Men  gate,  which  stands  immediately  in  front  of  the  emperor's  palace, 
more  than  400  people  froze  to  death  during  a  single  night  during  the 
past  winter  In  front  of  this  gate  is  a  bridge  called  Beggars'  bridge, 
where  half  naked  men  and  boys  may  be  seen  at  any  time,  except 
when  the  emperor  himself  passes,  eating  food  which  would  not  be 
eaten  by  a  respectable  American  dog.  But  while  this  is  all  true,  it  does 
not  alter  the  fact  that  there  are  more  temples  in  Peking  than  there 
are  churches  in  Chicago.  There  are  temples  of  all  sorts  and  sizes, 
from  the  little  altar  built  outside  the  door  of  the  watchman's  house  on 
the  top  of  the  city  wall,  to  the  great  Lama  temple,  which  covers 
many  acres  of  ground,  having  an  idol  of  Buddha  lOO  feet  tall  and 
1,500  priests  to  conduct  the  worship  Similar  to  this  great  Buddhist 
temple  is  the  great  Confucian  temple,  not  so  large,  and  without  priests, 
but  equally  well  built  and  well  kept.  The  large  Taoist  temple,  im- 
mediately outside  of  the  west  side  gate,  is  expensive  and  well  sup- 
ported and  contains  many  priests,  while  the  large  grounds  of  the  Mo- 
hammedans with  their  twenty-one  mosques  is  worthy  to  be  ranked 
with  those  above  mentioned 

Professor  Headland  had  a  series  of  pictures  of  scenes  and  inci 

517 


Temples     of 
aU  Sorts. 


518  THE  WORLD'S  CONCRESS  OE  RELIGIONS, 

dents  among  the  districts  of  temples  in  and  about  Peking,  and  his  ad- 
dress explained  these  pictures.      He  then  said: 

"Besides  these,  the  temple  of  the  sun,  the  temple  of  the  moon,  the 
temple  of  the  earth,  the  temple  of  heaven  and  the  temple  of  agricult- 
ure are  all  immense  structures  of  the  most  costly  type.  These  are  all 
state  temples,  where  the  emperor  performs  worship  for  all  the  people, 
and  the  annual  sacrifices  of  cattle  and  sheep  are  by  no  means  inexpen- 
Tempies  About  sive.  There  are  few  churches  in  the  United  States  which  cost  more 
Peking.  than  $500,000,  but  some  of  those  I  have  just  mentioned  would  far 
exceed,  if  not  more  than  double,  that  amount.  The  Roman  Catholics 
have  shown  their  wisdom  in  erecting  cathedrals,  which,  though  not  so 
expensive,  far  surpass  the  others  in  beauty,  design  and  workmanship. 
They  have  three  very  fine  cathedrals,  the  east,  the  south  and  the 
north,  the  last  of  which  would  be  an  ornament  to  any  city  in  the 
United  States." 

The  following  translation  of  the  inscription  on  two  tablets  at  the 
mouth  of  a  caVe  called  Hermit's  cave  will  show  how  temples  are  some- 
times repaired.  The  cave  is  eight  feet  square  and  four  and  a  half  feet 
high,  and  is  cut  out  of  the  solid  rock: 

**  On  this  stone  is  recorded  the  restoration  of  the  idols  and  the 
rebuilding  of  the  temple  Dung  Ghing  Au  on  this  mountain,  Tsui  Wei 
Shan.  By  whom  this  temple  was  originally  built  many  years  ago  is 
unknown.  A  number  of  eunuchs  of  the  emperor's  palace  have  con- 
tributed to  its  entire  restoration,  and  now  that  the  work  is  completed 
the  buildings,  idols  and  Lo  Han  fully  restored,  I  make  this  record  that 
the  merit  of  these  generous  men  may  be  known  to  future  generations. 
I,  Chas  Yu,  chamberlain  of  the  emperor's  palace,  make  this  record, 
inscribing  first  the  names  of  the  forty  largest  donors,  Ming  Dynasty, 
Wau  Li,  emperor." 

The  number  of  temples  in  tjie  city  that  are  entirely  out  of  repair 
is  not  small.  In  the  purchase  of  our  mission  premises  we  become  the 
possessors  of  no  less  than  three  temples,  while  one  stands  at  our  south- 
west and  another  at  our  northwest  corner,  another  at  the  southwest  of 
our  W.  F.  M.  S.  property,  another  in  front  of  our  hospital  gate  and 
still  another  near  a  large  well  back  of  our  houses. 

The  first  one  purchased  has  been  turned  into  a  dining-room  for  the 
preparatory  school  of  the  Peking  university.  When  the  workmen  came 
to  take  the  gods  out  of  this  temple  they  first  invited  them  to  go  out, 
and  then  carried  them  out.  When  we  made  our  second  purchase  one 
of  the  priests  walled  himself  up  in  one  corner,  tied  a  rope  to  a  large 
bell,  and  declared  that  he  would  never  leave  the  place.  He  kept  ring- 
ing the  bell  at  intervals  for  some  time,  but  this  after  a  while  became 
so  monotonous  that  he  took  opium  for  the  purpose  of  committing  sui- 
cide. Our  physician  was  called,  and,  by  administering  the  proper  rem- 
edies, he  was  saved  and  eventually  left.  Our  third  temple  was  turned 
into  a  charity  school  last  winter,  in  which  seventeen  small  boys  are 
studying  the  catechism  and  other  Christian  books,  and  Durbin  hall 
takes  the  place  of  the  temples. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


519 


All  sorts  of  stratagem  are  resorted  to  by  the  priests  to  secure  pat- 
ronage. I  have  heard  of  an  old  priest  whose  temple  was  rapidly  fall- 
ing into  decay  who,  after  thinking  of  many  ways,  settled  upon  the  fol- 
lowing scheme: 

Having  made  arrangements  with  an  old  woman,  he  sent  her  away 
from  the  temple  some  distance  and  persuaded  her  to  buy  a  donkey  and 
ride  to  the  temple.  She  did  so.  Dismounting,  she  left  the  donkey  and 
driver  outside  while  she  entered  the  temple.  Not  returning  for  a  long 
time,  the  driver  became  impatient  and  made  a  disturbance  about  his 
pay.  Hereupon  the  priest  entered  in  the  midst  of  the  crowd  that  had 
gathered  and  asked  what  was  the  matter.  When  told,  he  said  that  it 
was  impossible,  that  no  old  woman  had  come  into  the  temple,  and  in- 
vited the  driver  to  go  and  examine.  He  led  him  in  among  the  genii 
which  were  arranged  around  the  building  and  the  driver  soon  picked 
out  the  right  one. 

"But,"  said  the  priest,  "this  is  not  an  old  woman,  this  is  one  of  the 
gods;  fall  down  and  worship  her  and  she  will  give  you  your  money." 

He  did  so  and  to  his  surprise  found  a  piece  of  silver  on  the  ground 
where  he  knelt.  When  he  returned  to  the  donkey  he  found  a  string  of 
cash  on  its  back.  He  began  at  once  to  spread  the  news.  The  people 
went  to  worship  and  many  of  them  found  silver.  The  news  spread,  the 
money  poured  into  the  temple  treasury,  and  the  crowd  so  increased 
about  the  temple  that  the  government  was  forced  to  interfere. 

Whether  or  not  it  may  be  considered  a  misfortune  that  the  Bud- 
dhist priests  are  a  company  of  beggars  is  perhaps  largely  a  matter  of 
opinion.  Buddhism  was  established  by  a  prince,  who  became  a  beggar 
that  he  might  teach  his  people  the  way  to  enlightenment,  and  they  are  but 
following  his  illustrious  example.  But  while  they  follow  in  the  matter 
of  begging — at  least  a  large  part  of  them —  there  is  no  room  for  much 
doubt  as  to  whether  most  of  them  make  a  very  strenuous  effort  to 
enlighten  the  people.  Indeed,  if  all  the  facts  brought  to  light  in  our 
foreign  hospitals,  especially  those  situated  near  the  Lama  temples 
and  visited  by  the  priests,  were  set  forth,  they  would  reveal  a  condition 
of  things  among  the  class  of  priests  not  very  different,  perhaps,  from 
that  which  called  forth  Paul's  epistle  to  the  Corinthians.  But  these 
facts  are  of  such  a  character  as  to  be  fit  only  for  a  medical  report. 

It  need  not  be  considered  a  matter  of  wonder,  then,  that  the  mor- 
als of  the  people  are  not  better  than  they  are.  "Like  Driest,  like  peo- 
ple."    Says  Chaucer: 

"  For  if  a  priest  be  foul,  on  whom  we  truste, 
No  wonder  it  is  a  lewid  man  to  ruste." 

And  it  is  by  no  means  a  matter  of  doubt  that  a  large  number  of  Bud- 
dhist priests  are  "foul."  They  are  not  all  so.  We  have  seen  among 
them  faces  which  carry  their  own  tale;  we  have  heard  voices  which 
carry  their  own  recommendations,  and  we  have  seen  conduct  which 
could  only  proceed  from  a  devoted  heart.  But  of  those  with  whom 
we  have  come  in  contact,  this  class  has  been  the  exception,  not  the 
rule.     At  Miao  Feng  Shan,  a  large  temple  situated  above  the  clouds, 


Stratagem  for 
Patronage. 


Like    Priest, 
Like  People. 


520  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

the  priests  themselves,  I  have  been  told  by  a  Chinese  teacher,  support 
a  company  of  prostitutes.  Certain  it  is,  that  at  the  most  prosperous 
of  the  temples  are  found  some  of  the  worst  priests,  as  though  when 
the  getting  of  money  for  their  support  was  off  their  minds,  having  lit- 
tle left  to  6ccupy  them,  they  entertain  themselves  by  the  gratification 
of  their  passions.  They  may,  however,  like  many  other  priests,  be 
misrepresented  by  their  own  people. 

By  "the  most  prosperous  temples"  we  mean  those  to  which  the 
most  pilgrimages  are  made.     Miao   Feng  Shan  is  forty  miles  west  of 
Prosperous      Peking,  and  another  fifty  miles  east  is  almost  equally  popular.     To 
rempks.  these  in  the  springtime  many  thousands  of  people  from  all  the  sur- 

rounding country  make  pilgrimages,  some  of  which  are  of  the  most 
expensive  and  self  denying  character,  while  others  exhibit  almost  every 
form  of  humiliation  and  self-torment,  such  as  wearing  chains  as  pris- 
oners, tying  their  feet  together  so  as  to  be  able  to  take  only  short  steps, 
being  chained  to  another  man,  wearing  red  clothing  in  exhibition  of 
their  sin,  or  prostrating  themselves  at  every  one,  three,  or  five  steps. 

The  temple  worship  of  the  Jews  at  its  most  prosperous  period  was 
not  more  largely  attended  than  is  this  worship  at  these  temples. 
While  the  temples  are  enriched  by  the  gifts  or  subscriptions  of  these 
worshipers,  they  are,  at  the  same  time,  robbed  by  those  "pious  frauds" 
who  are  ready  at  all  times  to  sell  their  souls  for  the  sake  of  their 
bodies.  At  Mioa  Feng  Shan  they  give  candles  at  the  foot  of  the  hill 
to  those  pilgrims  who  arrive  at  night  to  enable  them  to  ascend  the 
hill.  Here  these  pious  frauds  (sham  pilgrims)  get  their  candles,  as- 
cend the  hill  at  a  little  distance;  then  by  a  circuitous  route  join  another 
company  and  get  another  candle,  and  so  on  as  long  as,  by  a  change  of 
clothes,  they  can  escape  detection  of  those  distributing  candles.  Thus, 
instead  of  worshiping,  they  become  thieves. 

One  thing  is  noticeable  as  we  pass  through  the  country  villages. 
The  houses  are  all  built  of  mud — mud  walls,  mud  roofs,  paper  windows, 
and  a  dirt  floor.  But  no  matter  how  poor  the  people  may  be,  or  what 
the  character  of  their  houses,  the  temple  of  the  village  is  always  made 
of  good  brick. 

I  have  never  seen  a  house  in  a  country  village  better  than  the 
temple  in  the  same  village.  I  think  that  what  I  said  in  the  beginning 
of  this  article  is  literally  true — what  the  Chinese  wish  to  do  and 
undertake  to  do  they  are  abundantly  able  to  do.  Dr.  C.  W.  Mateer  says: 

"It  has  been  estimated  that  each  family  in  China  spends,  on  an 
average,  about  $1.50  each  year  in  the  worship  of  ancestors,  of  which  at 
least  two-thirds  is  for  paper  money.  China  is  estimated  to  contain 
about  eighty  million  families,  which  would  give  ;^8o,oco,ooo.  A  fair 
estimate  for  the  three  annual  burnings  to  the  vagrant  dead  would  be 
about  ^6,000  to  each  hsien,  or  county,  which  would  aggregate  about 
;  $10,000,000  for  the  whole  country.     The  average  amount  burned  by 

;  each  family  in  the  direct  worship  of  the  gods  in  the  temples  may  be 

taken  as  about  half  that  expended  in  the  worship  of  ancestors,  or 
$40,000,000   for  all   China.     Thus  we  have  the  aggregate  amount  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  52I 

;^i 30,000,000  spent  annually  in  China  for  paper  money  for  use  in  their 
worship." 

While  it  is  impossible  to  make  a  correct  estimate  of  the  amount 
of  incense  burned  by  the  Chinese  in  their  worship,  we  can  neverthe- 
less get  some  idea.  It  is  the  custom  to  burn  incense  three  times  per 
day,  morning,  noon  and  evening.  The  amount  burned  thus  by  each 
family  in  the  house  and  at  the  temple  amounts  to  about  ;^4, 000,000 
per  year.  The  rich,  of  course,  burn  many  times  this  amount,  and 
some  of  the  poor  families,  perhaps,  not  quite  so  much.  But  $d^  per  year 
as  an  average  is  an  under  rather  than  an  over  estimate  of  the  amount 
of  incense  burned  by  each  family.  This  being  true,  the  amount  of 
incense  burned  by  eighty  million  families  would  amount  in  one  year 
to  the  enormous  sum  of  ;^320,ooo,ooo. 


U 


Mahommed  Alexander  Russell  Webb,  New  York. 


'Phe  Influence  of  Social  Qondition. 

Paper  by  MOHAMMED    ALEXANDER    RUSSELL    WEBB,  of  New  York. 


NE  of  the  greatest  mistakes  the  follower 
of  any  religion  can  make  is  to  form  and 
express  a  positive  opinion  of  the  moral 
effects  of  another  religious  system  from 
the  general  conduct  of  those  who  profess 
to  follow  it,  and,  at  the  same  time,  to  ig- 
nore the  faults  and  weaknesses  of  those 
who  are  within  the  fold  of  his  own  faith. 
It  is  unfortunate,  perhaps,  that  among 
the  masses  of  believers  religious  preju- 
dice is  so  strong  as  to  prevent  the  exer- 
cise of  a  calm  and  just  discrimination  in 
the  examination  of  an  opposing  creed. 
It  would  be  neither  just  nor  truthful  to  as- 
sert that  every  man  who  lives  in  an  American  city, 
town  or  village,  is  a  Christian  and  represents  in  his  acts  and  words  the 
natural  effects  of  Christian  teachings.  Nor  is  it  fair  to  judge  the 
Islamic  system  in  a  similar  manner,  and  yet  I  regret  to  say  that  it  is 
quite  generally  done  in  Europe  and  in  America.  There  are  in  Asia 
today  many  thousands  of  people  who  call  themselves  Mussulmans  and 
yet  who  have  a  no  more  truthful  conception  of  the  character  and  teach- 
ings of  Mohammed  than  they  have  of  the  habits  of  the  man  in  the 
moon.  If  one  or  a  dozen  of  these  should  commit  an  act  of  brutal  in- 
tolerance or  fanaticism,  would  it  be  just  to  say  that  it  was  due  to  the 
meritable  tendencies  of  their  religion? 

There  are  several  reasons  why  Islam*and  the  character  of  its  fol- 
lowers are  so  little  understood  in  Europe  and  America,  and  one  of  why  islam  is 
these  is  that  when  a  man  adopts,  or  says  he  adopts,  Islam,  he  becomes  Misunderstood 
known  as  a  Mussulman  and  his  nationality  becomes  merged  in  his  re- 
ligion. As  soon  as  a  Hindu  embraces  Islam  his  character  disappears. 
If  a  Mohammedan,  Turk,  Egyptian,  Syrian  or  African  commits  a 
crime  the  newspaper  reports  do  not  tell  us  that  it  was  committed  by  a 
Turk,  an  Egyptian,  a  Syrian  or  an  African,  but  by  a  Mohammedan. 
If  an  Irishman,  an  Italian,  a  Spaniard  or  a  German  commits  a  crime  in 
the  United  States  we  do  not  say  that  it  was  committed  by  a  Catholic, 

5?3 


524  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

a  Methodist  or  a  Baptist,  nor  even  a  Christian;  we  designate  the  man 
by  his  nationality.  There  are  thousands  of  men  in  the  prisons  of  our 
country  whose  religious  belief,  if  they  have  any,  is  rarely  or  never 
referred  to.  We  do  not  refer  to  them  as  Christians,  simply  because  their 
parents  attended  a  Christian  church,  or  they  themselves  had  a  church 
membership  at  some  time  in  the  remote  past.  But,  just  as  soon  as  a 
native  of  the  East  is  arrested  for  a  crime  or  misdemeanor,  he  is  reg- 
istered as  a  representative  of  the  religion  his  parents  followed  or 
which  he  has  adopted. 

We  should  only  judge  of  the  inherent  tendencies  of  a  religious 
system  by  observing  carefully  and  without  prejudice  its  general  effects 
upon  the  character  and  habits  of  those  who  are  intelligent  enough  to 
understand  its  basic  principles,  and  who  publicly  profess  to  teach  or 
follow  it.  If  we  find  that  their  lives  are  clean  and  pure  and  full  of 
love  and  charity,  we  may  fairly  say  that  their  religion  is  good.  If  we 
find  them  given  to  hypocrisy,  dishonesty,  uncharitableness  and  intol- 
erance, we  may  safely  infer  that  there  is  something  wrong  with  the 
system  they  profess. 

In  forming  our  estimate  of  a  religion  we  should  also  calmly 
analyze  its  fundamentals  and  consider  the  racial  and  climatic  influences 
that  surround  its  followers  as  well  as  their  national  habits  and  customs. 

I  take  it  that  we  all  desire  to  know  the  truth,  and  that  we  are  will- 
ing to  have  our  attention  called  to  the  fact  if  we  make  a  mistake 
in  our  estimate  of  our  neighbor's  religion.  That  was  the  sentiment 
that  possessed  me  ten  years  ago,  when  I  began  the  study  of  the  Oriental 
religions,  and  I  hope  that  it  largely  influences  the  minds  of  all  who 
hear  me  today. 

Another  of  the  most  potent  reasons  for  the  unfavorable  opinion 
of  Islam  and  its  professed  followers  which  prevails  in  America  and 
Europe  today,  is  the  disposition  of  the  people  of  the  West  to  judge 
the  people  of  the  East  by  our  western  standard  of  civilization.  We 
of  the  West  believe  that  our  wonderful  progress  in  the  arts  and  sci- 
ences, and  the  perfection  of  those  means  by  which  our  physical  com- 
fort and  pleasure  are  secured,  give  us  just  cause  to  feel  superior  to 
those  who  do  not  bask  in  the  sunshine  of  our  nineteenth  century  civil- 
ization. In  a  general  way,  and  with  some  few  exceptions,  perhaps,  we 
consider  our  social  system  admirable,  and  when  we  find  that  many  Mo- 
hammedans, Buddhists,  Hindus,  and  other  eastern  people  do  not  join 
with  us  in  this  opinion,  we  console  ourselves  with  the  belief  that  it  is 
because  they  are  heathen  and  incapable  of  recognizing  and  appreciat- 
ing a  good  thing  when  they  see  it.  It  would,  undoubtedly,  surprise 
What  Orients  some  of  my  hearers  to  know  what  many  of  the  more  intelligent  Mus- 
cfvUL^tioi?"  sulmans  and  Hindus  of  India  think  of  this  civilization  of  ours  of  which 
we  are  so  proud. 

There  is  a  class  of  Mussulmans  and  Hindus  and  Buddhists  in  the 
East,  with  whom  the  western  missionaries  rarely  come  in  contact,  and 
when  they  do  there  is  no  discussion  of  religious  doctrines,  because 
tb^s^  "h?£^th?n"   have  learned  b^  experience  that  it  is  wprs^  than  a 


THE  WORLD'S  CONGRESS  OE  RELIGIONS.  525 

waste  of  time  to  argue  over  such  matters.  But  generally  they  are  men 
of  profound  learning,  who  speak  English  as  fluently  as  they  do  the  Orien- 
tal tongues,  and  who  are  well  versed  in  all  the  known  systems  of  relig- 
ion and  philosophy.  It  will  probably  surprise  many  people  here  to 
know  that  nearly  all  the  more  intelligent  and  highly  educated  Mussul- 
mans of  India  are  quite  as  well  informed  as  to  the  history  and  doc- 
trines of  the  other  religious  systems  as  they  are  concerning  their 
own. 

We  Mussulmans  firmly  believe  that  the  teachings  of  Moses,  Abra- 
ham, Jesus  and  Mohammed  were  substantially  the  same;  that  the  fol- 
lowers of  each  truly  inspired  prophet  have  always  corrupted  and 
added,  more  or  less,  to  the  system  he  taught,  and  have  drifted  into 
materialistic  forms  and  ceremonies;  that  the  true  spirit  has  often  been 
sacrificed  to  what  may,  perhaps,  be  called  the  weak  conceptions  of 
fallible  humanity. 

In  order  to  realize  the  influence  of  Islam  upon  social  conditions, 
and  to  comprehend  and  appreciate  the  teachings  of  Mohammed,  his 
whole  life  and  apparent  motives  must  be  inspected  and  analyzed  care- 
fully and  without  prejudice.     In  view  of  the  very  unsatisfactory  and 
contradictory  nature  of  much  that  has  been  written  in  English  con-     Between  the 
cerning  him,  we  must  learn  to  read  between  the  lines  of  so-called  his-  caUed  mstory. 
tory.     When  we  have  done  this  we  will  find  that  the  ethics  he  taught 
are  identical  with  those  of  every  other  prominent  religious  system. 
That  is  to  say,  he  presented  the  very  highest  standard  of  morality,' 
established  a  system  of  worship  calculated  to  produce  the  best  results 
among  all  classes  of  his  followers,  and  made  aspiration  to  God  the 
paramount  purpose  of  life. 

Like  every  other  truly  inspired  teacher,  he  showed  that  there  were 
two  aspects  or  divisions  of  the  spiritual  knowledge  he  had  acquired — 
one  for  the  masses  who  were  so  thoroughly  occupied  with  the  affairs 
of  this  world  that  they  had  only  a  very  small  portion  of  their  time  to 
devote  to  religion,  and  the  other  for  those  who  were  capable  of  com- 
prehending the  higher  spiritual  truths  and  realize  that  it  was  better  to 
lay  up  treasures  for  the  life  to  come  than  to  enjoy  the  pleasures  of  this 
world.  But  his  purpose,  clearly,  was  to  secure  the  most  perfect  moral 
results  by  methods  applicable  to  all  kinds  and  conditions  of  humanity. 

In  analyzing  the  sayings  of  the  prophet,  aside  from  the  Ko- 
ran, we  should  always  bear  in  mind  the  social  conditions  prevalent 
among  the  Arabs  at  the  time  he  taught,  as  well  as  the  general  charac- 
ter of  the  people.  Presuming  that  Mohammed  was  truly  inspired  by 
the  Supreme  Spirit,  it  is  quite  reasonable  to  suppose  that  he  used  quite 
different  methods  of  bringing  the  truth  to  the  attention  of  the  Arabs 
twelve  hundred  years  ago  than  he  would  follow  before  an  audience  of 
intelligent,  educated  people,  such  as  sits  before  me,  in  this  nineteenth 
century. 

Before  proceeding  further,  I  desire  to  explain  that,  in  order  to 
show  clearly  the  influence  of  Islam  upon  social  conditions,  it  will  be 
necessary  to  make  some  comparisons  between  the  habits  and  customs 


526  THE  WOkLD'S  CONGRESS  OF  R^LIGlOISt^, 

in  Mussulman  communities  and  in  the  cities  and  towns  of  Europe  and 
America,  where  Christianity  is  the  prevailing  religion.  In  doing  this 
I  have  no  intention  to  reflect  upon  the  latter  nor  give  offense  to  any 
of  its  followers.  My  purpose  is  to  show,  as  lucidly  and  distinctly  as 
possible,  a  side  of  the  Islamic  faith,  which  is  quite  familiar  to  my  fellow 
countrymen  and  which  is  the  life  of  the  Moslem  social  fabric. 

There  are  a  number  of  objections  to  Islam  raised  by  western 
people  which  I  would  like  to  reply  to  fully,  but  the  very  limited 
time  allotted  to  me  prevents  my  doing  so.  I  can  only  enter  a  general 
J,  „       denial   and   trust   to   time   and   the   earnest,  honest   efforts  of  some 

erai Denial.  "  of  those  who  hear  me  to  prove  the  truth  of  what  I  say.  Nearly,  if  not 
quite  all,  the  objections  I  refer  to  have  their  birth  and  growth  in  igno- 
rance of  the  vital  principles  of  Islam. 

The  chief  objection  and  the  first  one  generally  made  is  polygamy. 
It  is  quite  generally  believed  that  polygamy  and  the  Purdah,  or  ex- 
clusion of  females,  is  a  part  of  the  Islamic  system.  This  is  not  true. 
There  is  only  one  verse  in  the  Koran  which  can  possibly  be  distorted 
into  an  excuse  for  polygamy  and  that  is,  practically,  a  prohibition  of 
it.  Only  the  other  day  I  read  a  communication  in  a  church  newspaper, 
written  by  a  well-known  clergyman  who  said  that  the  Koran  required 
the  sultan  of  Turkey  to  take  a  new  wife  every  year.  There  is  no  such 
requirement  in  the  Koran,  and  what  surprised  me  most  was  that  such 
an  intelligent,  well  educated  man  as  the  writer  should  make  that 
statement.  I  am  charitablje  enough  to  admit  that  he  made  it  through 
ignorance.  I  never  met  but  two  Mussulmans  in  my  life  who  had  more 
than  one  wife.  There  is  nothing  in  the  sayings  of  the  prophet  nor  in 
the  Koran  warranting  or  permitting  the  Purdah.  During  the  life  of 
the  prophet  and  the  early  caliphates,  the  Arabian  women  went  abroad 
freely,  and,  what  is  more  were  honored,  respected  and  fully  protected 
in  the  exercise  of  their  rights  and  privileges. 

Islam  has  been  called  "The  religion  of  the  sword,"  and  there  are 
thousands  of  good  people  in  America  and  Europe  who  really  believe 
that  Mohammed  went  into  battle  with  the  sword  in  one  hand  and  the 
Koran  in  the  other.  This  is  rather  a  singular  charge  for  Christian 
writers  to  make;  but  they  do  make  it  and  very  inconsistently  and  un- 
justly, too. 

The  truth  is  that  the  prophet  never  encouraged  nor  consented 
to  the  propagation  of  Islam  by  force,  and  the  Koran  plainly  forbids 
it.     It  says: 

"Let  there  be  no  forcing  in  religion;  the  right  way  has  been  made 
clearly  distinguishable  from  the  wrong  one.  If  the  Lord  had  pleased, 
all  who  are  on  the  earth  would  have  believed  together;  and  wilt  Thou 
force  men  to  be  believers? " 

And  in  the  second  Sura,  258th  verse,  it  says: 

"Let  there  be  no  compulsion  in  religion.  Now  is  the  right  way 
made  distinct  from  error;  whoever,  therefore,  denieth  Taghoot  (liter- 
ally error)  and  believeth  in  God,  hath  taken  hold  on  a  strong  handle 
that  hath  no  flaw.    And  God  is  He  who  heareth«  knoweth." 


The  WORLD'S  CONGRESS  OF  RELIGIONS,  52? 

Our  prophet  himself  was  as  thoroughly  non-aggressive  and  peace- 
loving  as  the  typical  Shaker,  and,  while  he  realized  that  a  policy  of 
perfect  non-resistance  would  speedily  have  resulted  in  the  murder  of 
himself  and  every  Mussulman  in  Arabia,  he  urged  his  followers  to 
avoid,  as  far  as  possible,  violent  collisions  with  the  unbelievers,  and 
not  to  fight  unless  it  was  necessary  in  order  to  protect  their  lives.  It 
can  be  shown,  too,  that  he  never  in  his  life  participated  in  a  battle  and 
never  had  a  sword  in  his  hand  for  the  purpose  of  killing  or  maiming  a 
human  being. 

It  has  been  charged  that  slavery  is  a  part  of  the  Islamic  system  in 
the  face  of  the  fact  that  Mohammed  discouraged  it,  and  the  Koran  for- 
bids it,  making  the  liberation  of  a  slave  one  of  the  most  meritorious 
acts  a  person  can  perform.  But,  in  weighing  the  evidence  bearing 
upon  this  subject,  we  should  never  lose  sight  of  the  social  and  political 
conditions  prevalent  in  Arabia  at  the  time  the  prophet  lived  and  the 
Koran  was  compiled. 

It  has  also  been  said  that  Mohammed  and  the  Koran  denied  a  soul 
to  woman  and  ranked  her  with  the  animals.     The  Koran  places  her  on  man  on^Equat 
a  perfect  and  complete  equality  with  man,  and  the  prophet's  teachings  ^*^ 
often  place  her  in  a  position  superior  to  the  males  in  some  respects. 
Let  me  read  you  one  passage  from  the  Koran  bearing  upon  the  sub- 
ject.    It  is  the  thirty-fifth  verse  of  the  thirty-third  Sura. 

"Truly  the  men  who  resign  themselves  to  God  (Moslems),  and 
the  women  who  resign  themselves;  the  believing  men,  and  the 
believing  women;  the  devout  men,  and  the  devout  women;  the  men  of 
truth,  and  the  women  of  truth;  the  patient  men,  and  the  patient  women; 
the  humble  men,  and  the  humble  women;  the  men  who  give  alms, 
and  the  women  who  give  alms;  the  men  who  fast,  and  the  women  who 
fast;  the  chaste  men,  and  the  chaste  women,  the  men  and  women  who 
oft  remember  God,  for  them  hath  God  prepared  forgiveness  and  a 
rich  recompense." 

Could  anything  have  been  written  to  emphasize  more  forcibly  the 
perfect  equality  of  the  sexes  before  God?  The  property  rights  which 
American  women  have  enjoyed  for  only  a  few  years  have  been  enjoyed 
by  Mohammedan  women  for  twelve  hundred  years;  and  today  there  is 
no  class  of  women  in  the  world  whose  rights  are  so  completely  pro- 
tected as  those  of  the  Mussulman  communities. 

And  now,  having  endeavored  to  dispel  some  of  the  false  ideas 
concerning  Islam,  which  have  been  current  in  this  country,  let  me 
show  you  briefly  what  it  really  is  and  what  its  natural  effects  are  upon 
social  conditions.  Stated  in  the  briefest  manner  possible,  the  Islamic 
system  requires  belief  in  the  unity  of  God  and  in  the  inspiration  of 
Mohammed.  Its  pillars  of  practice  are  physical  and  mental  cleanliness, 
prayer,  fasting,  fraternity,  alms-giving  and  pilgrimage.  There  is  noth- 
ing in  it  that  tends  to  immorality,  social  degredation,  superstition 
or  fanaticism.  On  the  contrary,  it  leads  on  to  all  that  is  purest  and 
noblest  in  the  human  character;  and  any  professed  Mussulman  who 
is  unclean  in  his  person  or  habits,  or  is  cruel,  untruthful,  dishonest. 


528 


THE  WORLD'S  CONGRESS  OP  RELIGIONS, 


Pray 
^imes  a 


irreverent,   or   fanatical,    fails   utterly  to  grasp  the   meaning    of  the 
religion  he  professes. 

But  there  is  something  more  in  the  system  than  the  mere  teaching 
of  morality  and  personal  purity.  It  is  thoroughly  practical,  and  the 
results,  which  are  plainly  apparent  among  the  more  intelligent  Mos- 
lems, show  how  well  the  prophet  understood  human  nature.  It  will 
not  produce  the  kind  of  civilization  that  we  Americans  seem  to  admire 
so  much,  but  it  will  make  a  man  sober,  honest  and  truthful,  and  will 
make  him  love  his  God  with  all  his  heart  and  all  his  mind,  and  his 
neighbor  as  himself. 

Every  Mussulman  who  has  not  become  demoralized  by  contact 
with  British  civilization  prays  five  times  a  day,  not  whenever  he  hap- 
pens to  feel  like  it,  but  at  fixed  periods.  His  prayer  is  not  a  servile, 
cringing  petition  for  some  material  benefit,  but  a  hymn  of  praise  to  the 
one  incomprehensible,  unknowable  God,  the  Omnipotent,  Omniscient, 
Omnipresent  Ruler  of  the  universe.  He  does  not  believe  that  by  argu- 
ment and  entreaty  he  can  sway  the  judgment  and  change  the  plans  of 
God,  but  with  all  the  force  of  his  soul  he  tries  to  soar  upward  in  spirit 
to  where  he  can  gain  strength,  to  be  pure  and  good  and  holy  and 
worthy  of  the  happiness  of  the  future  life.  His  purpose  is  to  rise 
above  the  selfish  pleasures  of  earth  and  strengthen  his  spirit  wings  for 
a  lofty  flight  when  he  is  at  last  released  from  the  body. 

Before  every  prayer  he  is  required  to  wash  his  face,  nostrils, 
mouth,  hands  and  feet,  and  he  does  it.  During  youth  he  acquires  the 
habit  of  washing  himself  five  times  a  day,  and  this  habit  clings  to  him 
through  life  and  keeps  him  physically  clean.  He  comes  in  touch  with 
his  religion  five  times  a  day  in  a  manner  which  produces  results  pro- 
portionate to  the  intelligence  and  spiritual  development  of  the  man. 
His  religion  is  not  a  thing  apart  from  his  daily  life,  to  be  put  on  once 
a  week  and  thrown  aside  when  it  threatens  to  interfere  with  his  busi- 
ness or  pleasure.  It  is  a  fixed  and  inseparable  part  of  his  existence 
and  exerts  a  direct  and  potent  influence  on  his  every  thought  and  act. 
Is  it  to  be  wondered  at  that  his  idea  of  civilization  differs  from  that  of 
the  West;  that  it  is  less  active  and  progressive,  less  grand  and  impos- 
ing and  dazzling  and  noisy? 

I  will  confess  that  when  I  wenl  to  live  among  the  intelligent  Mus- 
sulmans I  was  astonished  beyond  measure  at  the  social  conditions  I 
encountered.  I  had  acquired  the  idea  that  prevails  generally  in  this 
country  and  Europe,  and  was  prepared  to  find  the  professed  followers 
of  Islam  selfish,  treacherous,  untruthful,  intolerant,  sensual  and  fanati- 
cal. I  was  very  agreeably  disappointed.  I  saw  the  practical  results 
of  Islam  manifested  in  honesty,  truthfulness,  sobriety,  tolerance,  gen- 
tleness and  a  degree  of  true  brotherly  love  that  was  a  surprise  to  me 
The  evils  that  we  Americans  complain  of  in  our  social  system — 
drunkenness,  prostitution,  marital  infidelity  and  cold  selfishness — were 
almost  entirely  absent. 

It  is  a  significant  fact  that  only  Mussulmans  who  drink  whisky 
and  gamble  are  those  who  wear  European  clothing  and  imitate  the 


THE  WORLD' ^  CONGRESS  OE  EELIGIONS.  529 

appearance   and   habits  of   the    Englishmen.       I  have  never  seen  a 
drunken  Mussulman,  nor  one  who  carried  the  odor  of  whisky  or  beer     ^^^x^ 
about  with  him.     But  I  have  heard  that  some  of  those  who  have  be- 
come Anglicized  and  have  broken  away  from  the   Moslem  dress  and 
customs  actually  do  drink  beer  and  whisky  and  smoke  cigarettes. 

I  have  been  in  mosques  where  from  five  hundred  to  three  thousand 
Mussulmans  were  gathered  to  pray,  and  at  the  conclusion  of  the  prayer  y 

I  was  hemmed  in  by  a  hundred  of  them  who  were  eager  to  shake  my      -s^ 
hand  and  call  me  their  brother.     But  I  never  detected  those  disagree-        '^ 
able  odors  which  suggest  the  need  of  extended  facilities  for  bathing. 
I  have  repeatedly  called  this  fact  to  mind  while  riding  on  the  elevated 
railways  in  New  York   and  in  two    or   three   public  assemblages  in 
London. 

Prostitution  and  marital  infidelity,  with  scandalous  newspaper  re- 
ports of  divorce  proceedings,  are  quite  impossible  in  a  Mussulman 
community  where  European  influences  have  no  foothold.  A  woman 
toiling  over  a  washtub  to  support  a  drunken  husband  and  several  chil- 
dren, and  a  poor  widow  with  her  little  ones  turned  into  the  streets  for 
non-payment  of  rent  are  episodes  that  never  occur  where  Islamic  laws 
and  customs  prevail.  Woman  takes  her  place  as  man's  honored  and 
respected  companion  and  helpmate  and  is  the  mistress  of  her  home 
whenever  she  is  disposed  to  occupy  that  position.  Her  rights  are 
accorded  to  her  freely. 

It  is  true  that  she  does  not  attend  public  balls  and  receptions, 
wearing  a  dress  that  some  people  might  consider  immodest,  and  waste 
her  health   and  jeopardize  her  marital    happiness  in  the   enervating     Pleasure  and 
dance,  nor  does  her  husband  do  so.     She  does  not  go  to  the  theater,  Home?*^'^^  ^^ 
the  circus,  the  races,  nor  the  public  gatherings  in  search  of  amusement, 
but  finds  her  pleasure  and  recreation  at  home  in  the  pure  atmosphere      _/ 
of  her  husband's  and  children's  love  and  the  peaceful,  refining  occupa-      ^[^ 
tions  of  domestic  life.     Both  she  and  her  husband,  as  well  as  their  chil- 
dren, are  taught  and  believe  that  it  is  better  to  retire  at  nine,  just  after  the 
prayer  of  the  day,  and  arise  before  daybreak  and  say  the    morning 
prayer  just  as  the  first  rays  of  the  sun  are  gilding  the  eastern  horizon. 

Another  feature  of  the  Islamic  social  life  that  has  impressed  me 
is  the  utter  absence  of  practical  joking,  or  what  is  popularly  known  as 
"guying."  There  is  little  or  no  sarcasm,  bitter  irony,  cruel  wit  among 
the  Mussulmans  calculated  to  cause  their  fellows  chagrin,  shame  or  an- 
noyance, wounding  the  heart  and  breaking  that  bond  of  loving  frater- 
nity which  should  subsist  between  men.  The  almost  universal  disposi- 
tion seems  to  be  to  cultivate  unselfishness  and  patience  and  to  place  as 
little  value  as  possible  upon  the  things  of  this  world. 

In  the  household  of  the  true  Mussulman  there  is  no  vain  show,  no 
labored  attempt  to  follow  servilely  the  fashions,  including  furniture 
and  ornaments,  in  vogue  in  London  and  Paris.  Plainness  and  frugality 
are  apparent  everywhere,  the  idea  being  that  it  is  far  better  to  culti- 
vate the  spiritual  side  of  our  nature  than  to  waste  our  time  and  money 
trying  to  keep  up  appearances  that  we  hope  will  cause  our  neighbors 


530  TtJE  WORLD'S  CONGRESS  OF  RELIGIONS, 

to  think  that  we  have  more  money  than  we  really  have  and  are  more 
aesthetic  in  our  tastes  than  we  really  are. 

'*  But,"  someone  may  say,  "  what  about  the  story  that  a  Mussulman 
believes  that  he  will  go  directly  to  paradise  if  he  dies  while  trying  to 
kill  a  Christian?" 

This  is  one  of  the  numerous  falsehoods,  invented  by  enemies  of  the 
truth  to  injure  as  peaceful  and  non-aggressive  a  class  of  people  as  the 
world   has   ever  seen.     A  traveler   who    has   visited   nearly   all   the 
Mohammedan   countries   said    to   me    last  week:    *'  I   would   rather 
,  be   alone   in   the    dark   woods   and    miles   away   from   a   town   with 

>-^^^        one  hundred   Mussulmans  than  to  walk   half-a-dozen   blocks  in  the 
slums  of  an  English  or  American  city  after  dark." 

He  also  told  me  that  while  he  was  on  a  steamer  at  Constantinople, 
he  gave  a  Turkish  boatman  a  lira,  or  about  five  dollars,  to  buy  him 
some  fruit  and  cigarettes.  The  English  passengers  laughed  at  his 
credulity  and  assured  him  that  he  would  never  see  his  lira  again.  But 
just  as  the  anchor  was  being  raised  the  boatman  returned  bringing 
with  him  the  fruit  and  cigarettes  and  the  exact  change. 

In  April  last  a  lady  at  the  Desbrosses  street  ferry,  in  New  York, 
gave  her  cloak  to  a  young  man  to  hold  while  she  purchased  her  ticket. 
She  has  not  seen  it  since. 
Hospitable  ^  Mussulman,  if  he  is  hungry  and  has  no  lodging  place,  may  walk 

Welcome.  into  the  house  of  a  brother  Mussulman  and  be  sure  of  a  cordial,  hospi- 

tal welcome.  He  will  be  given  a  seat  at  the  frugal  meal  and  a  place 
where  he  can  spread  his  sleeping  mat.  One  of  the  best  of  Islamic 
social  customs  is  hospitality.  Many  Mussulmans  are  glad  to  have  the 
opportunity  to  give  a  home  and  food  to  a  poor  brother,  believing  that 
God  has  thus  favored  them  with  the  means  of  making  themselves 
more  worthy  to  inherit  paradise. 

The  greeting,  **  Assalam  Aleikum  "  (Peace  be  with  thee),  and 
the  response,  "Aleikum  Salaam"  (With  thee  be  peace),  have  a  true 
fraternal  sound  in  them,  calculated  to  arouse  the  love  and  respect  of 
anyone  who  hears  them.  In  the  slums  of  our  American  cities  this 
summer  there  were  hundreds  of  hungry,  homeless  people,  while  hun- 
dreds of  houses  in  the  fashionable  streets  were  closed  and  empty  and 
their  owners  were  living  luxuriantly  at  summer  resorts.  Such  a  state 
of  affairs  would  be  impossible  in  a  purely  Mussulman  community. 

I  have  seen  it  asserted  that,  under  the  Islamic  system,  a  high  state 
of  civilization  is  impossible.     Stanley  Lane-Poole  writes  as  follows: 

"For  nearly  eight  centuries  under  her  Mohammedan  rulers,  Spain 
set  to  all  Europe  a  shining  example  of  a  civilized  and  enlightened  state. 
Her  fertile  provinces,  rendered  doubly  prolific  by  the  industry  and  en- 
gineering skill  of  her  conquerors,  bore  fruit  in  a  hundred  fold.  Cities 
innumerable  sprang  up  in  the  rich  valleys  of  the  Guaalquivir  and 
Guadiana,  whose  names,  and  names  only,  still  commemorate  the  van- 
quished glories  of  their  past.  Art,  literature  and  science  prospered  as 
they  then  prosperrd  no  where  else  in  Europe.  Students  flocked  from 
France  and  Germany  and  England  to  drink  from  the  fountains  of  learn- 


THE  WORLD'S  CONGRESS  OP  RELIGIONS.  581 

ing  which  flowed  only  in  the  cities  of  the  Moors.  The  surgeons  and 
doctors  of  Andalusia  were  in  the  van  of  science;  women  were  encour- 
aged to  devote  themselves  to  serious  study,  and  a  lady  doctor  was  not 
unknown  among  the  people  of  Cordova.  Mathematics,  astronomy 
and  botany,  philosophy  and  jurisprudence  were  to  be  mastered  in 
Spain  and  in  Spain  alone.  The  practical  work  of  the  field,  the  scien- 
tific methods  of  irrigation,  the  arts  of  fortification  and  ship  building, 
the  highest  and  most  elaborate  products  of  the  loom,  the  graver  and 
the  hammer,  the  potter's  wheel  and  the  mason's  trowel  were  brought 
to  perfection  by  Spanish  lords.  In  the  practice  of  war,  no  less  than 
in  the  arts  of  peace,  they  long  stood  supreme.  "Whatsoever  makes  a 
kingdom  great  and  prosperous,  whatsoever  tends  to  refinement  and 
civilization,  was  found  in  Moslem  Spain." 

And  what  has  become  of  this  grand  civilization,  traces  of  which 
we  still  see  in  some  of  the  Spanish  cities,  and  the  splendid  architecture 
of  the  Mogul  emperors  of  India?  It  is  to  be  seen  here  in  Chicago  and 
in  wherever  there  is  a  manifestation  of  materialistic  progress  and  en- 
lightenment. 

So  long  as  the  pure  teachings  of  the  prophet  were  followed  the  ^^J^^  Civiliz- 
Moslem  development  was  pure  and  healthy,  and  much  more  stable 
and  admirable  than  the  gaudy  materialism  that  finally  developed  and 
brought  with  it  utter  ruin.  True  civilization— a  civili^tioh;  based  upon 
purity,  virtue  and  fraternal  love — is  the  kind  of  civilization,  that  exists 
today  among  the  better  classes  of  Mussulmans,  and  brings  with  it  a 
degree  of  contentment  and  happiness  unknown  amid  the  tumblt  of  the 
western  social  system. 

The  devout  Mussulman,  one  who  has  arrived  at  an  intelligent 
comprehension  of  the  true  teachings  of  the  prophet,  lives  in  his  religion 
and  makes  it  the  paramount  principle  of  hid  existence.  It  is  with  him 
in  all  his  goings  and  comings  during  the  day,  and  he  is  never  so 
completely  occupied  with  his  business  or  worldly  affairs  that  he  cannot 
turn  his  back  upon  them  when  the  stated  hour  of  prayer  arrives  and 
present  his  soul  to  God.  His  loves,  his  sorrows,  his  hopes,  his  fears  are 
all  immersed  in  it;  it  is  his  last  thought  when  he  lies  down  to  sleep  at 
night  and  the  first  to  enter  his  mind  at  dawn,  when  the  voice  of  the 
Muezzin  sings  out  loudly  and  clearly  from  the  minaret  of  the  mosque, 
waking  the  soft  echoes  of  the  morn  with  its  thrilling,  solemn,  majestic 
monotones,  **  Come  to  prayer;  prayer  is  better  than  sleep." 


&uon. 


0) 
CO 

o 


TheK 


oran. 


By  Rev.  George  E.  Post,  D.  D.,  of  Beirut,  Syria. 


EV.  Geo.  E.  Post,  D.  D.,  held  up  a  copy  of  the 
Koran,  and  said:  "I  hold  in  my  hand  a 
book  which  is  never  touched  by  two  hundred 
millions  of  the  human  race  with  unwashed 
hands,  a  book  which  is  never  carried  below 
the  waist,  a  book  which  is  never  laid  upon 
the  floor."  And  Dr.  Post  then  read  without 
note  or  comment: 

In  chapter  Ixvi.  is  said:  "O  Prophet, at- 
tack the  infidel  with  arms."  And  chapter  ii 
says:  "And  fight  for  the  religion  of  God 
against  those  who  fight  against  you,  and  kill 
them  wherever  ye  find  them,  and  turn  them 
)l/  \  '*^£S*^~  ^^^  ^^  ^^^^  whereof  they  have  dispossessed 
f  ^^*'  you."     Also  on  page  25  it  is  written:     "War  is  en- 

^  joined  you  against  the  infidels,  but  this  is  hateful 

unto  you;  yet  perchance  ye  hate  a  thing  which  is 
better  for  you,  and  perchance  ye  love  a  thing  which  is  worse  for  you." 
Chapter  xlviii.:  "Say  unto  the  Arabs  of  the  desert  who  are  left  behind, 
ye  shall  be  called  forth  against  a  mighty  and  a  warlike  nation,  ye  shaU 
fight  against  them  or  they  shall  profess  Islam."  And  this  may  be 
translated,  "until  they  profess  Islam."  In  chapter  ix.  it  is  said:  "Now 
has  God  assisted  you  in  many  engagements,  and  particularly  at  the 
battle  of  Hunein,  when  ye  pleased  yourself  in  your  multitude,  but  it 
was  no  manner  of  advantage  to  you  and  the  earth  was  too  straight  for 
you,  notwithstanding  it  was  spacious;  then  did  ye  retreat  and  turn  your 
backs.  Afterward  God  sent  down  His  security  upon  His  apostle  and 
upon  the  faithful,  and  sent  down  troops  of  angels  which  he  saw  not. 
Fight  against  them  who  believe  not  in  God."  And  many  more  of  a 
similar  character. 

I  read  in  chapter  iv.  of  the  Koran:  "And  if  ye  fear  that  ye  shall 
not  act  with  equity  toward  orphans  or  the  female  sex,  take  in  marriage 
of  such  other  women  as  please  you  two,  or  three,  or  four,  and  not 
more."  In  the  same  chapter  I  read:  "Ye  may  with  your  substance 
provide  wives  for  yourselves."     I  read,  however,  that  these  w^re  not 

^33 


R 
War 


eligions 
Justified. 


Polygamy 


534  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

sufficient  provisions  for  the  Prophet,  and  the  special  revelation  had  to 
be  made  from  heaven  in  these  words:  ^'O  Prophet,  we  have  allowed 
thee  thy  wives  unto  whom  thou  hast  given  thy  dower,  and  also  the 
slaves  which  thy  right  hand  possesseth  of  the  booty  which  God  hath 
granted  thee;  and  the  daughters  of  thy  uncles  and  the  daughters  of 
thy  aunts,  both  on  thy  father's  side  and  thy  mother's  side,  who  have 
fled  with  thee  from  Mecca,  and  any  other  believing  woman,  if  §he  give 
herself  unto  the  Prophet,  in  case  the  Prophet  desires  to  take  her  to 
wife.  This  is  a  peculiar  privilege  granted  unto  thee  above  the  rest 
of  the  true  believers.  We  know  what  we  have  ordained  them  concern- 
ing their  wives  and  their  slaves  which  their  right  hands  possess;  lest 
it  should  be  deemed  a  crime  in  thee  to  make  use  of  the  privilege 
granted  thee,  for  God  is  merciful  and  gracious.  It  shall  not  be  lawful 
for  thee  to  take  other  women  to  wife  hereafter,  nor  to  exchange  any 
of  thy  wives  for  them,  although  their  beauty  pleases  thee,  except  the 
slaves  whom  thy  right  hand  shall  possess."  The  commentators,  who 
Authorizedr"'  are  all  of  them  men  who  stand  high  in  the  Mohammedan  world,  as 
Origen,  Chrysostom,  and  the  other  fathers  of  the  church  stand  in  the 
Christian  world,  differ  as  to  the  meaning  of  these  words.  Some  think 
that  Mohammed  was  thereby  forbidden  to  take  any  more  wives  than 
nine,  which  number  he  had  then,  and  is  supposed  to  have  been  his 
stint,  as  four  was  that  of  other  men;  some  imagine  that  after  this 
prohibition,  though  any  of  the  wives  he  then  had  should  die,  or  be 
divorced,  he  could  not  marry  another  in  her  room.  Some  think  he 
was  only  forbidden  from  this  time  forward  to  marry  any  other  woman 
than  one  of  the  four  sorts  mentioned  in  the  passage  quoted. 

There  is  one  chapter  which  I  dare  not  stand  before  you,  sisters 
and  mothers,  and  wives  and  daughters,  and  read  to  you.  I  have  not 
the  face  to  read  it;  nor  would  I  like  to  read  it  even  in  a  congregation 
of  men.  It  is  the  sixty-fourth  chapter  of  the  Koran.  You  may  read 
that  chapter  if  you  like  yourselves,  and  you  may  read  the  comments 
of  their  great  leaders  and  theologians,  those  men  on  whom  they  rely 
for  the  interpretation  of  the  Koran.  The  chapter  is  called  **Prohibi- 
tion."  If  I  were  going  to  name  it  I  should  call  it  "High  License." 
Chapter  xxiv.  says:  "And  compel  not  your  maid  servants  to  prosti- 
tute their  bodies."  In  chapter  xxxiii.  it  is  revealed  to  the  Prophet 
that  he  is  an  exception  to  this  rule:  "O  Prophet,  we  have  allowed  thee 
thy  wives,  unto  whom  thou  hast  given  their  dower,  and  also  the  slaves 
which  thy  right  hand  possesseth  of  the  booty  which  God  had  granted 
thee."  Now  let  us  hear  the  Koran  on  the  subject  of  divorce:  "Ye  may 
divorce  your  wives  twice,  but  if  the  husband  divorce  her  a  third  time 
she  shall  not  be  lawful  for  him  again  until  she  marry  another  husband. 
But  if  he  also  divorces  her,  it  shall  be  no  crime  in  them  if  they  return 
to  each  other."  Chapter  iv:  "If  ye  be  desirous  of  exchanging  a  wife  for 
another  wife  and  ye  have  already  given  one  of  them  a  taient,  take  not 
anything  away  therefrom."  In  chapter  iv.  it  is  said:  "Ye  are  also  for- 
bidden to  take  to  wife  free  women  who  are  married  except  those 
WQm^n  whom  your  right  hands  shall  possess  as  slaves."    But  this  w^g 


THE  WORLD'S  CONGRESS  OK  RELIGIONS.  535 

not  enough  for  the  Prophet.  There  had  to  be  a  special  revelation 
from  God  in  order  to  justify  him.  The  following  passage  was  recorded 
on  Mohammed's  wives  asking  for  more  sumptuous  clothes  and 
additional  allowance  for  their  expenses.  The  Prophet  had  no  sooner 
received  the  request  than  he  gave  them  their  option  either  to  continue 
with  him  or  be  divorced.  In  this  passage  God  is  supposed  to  be  the 
speaker.  He  says:  "O  Prophet,  say  unto  thy  wives,  if  ye  seek  this 
present  life  and  the  pomps  thereof,  come,  I  will  make  a  handsome  pro- 
vision for  you,  and  I  will  dismiss  you  with  an  honorable  dismission;  but 
if  ye  seek  God  and  His  apostles,  and  the  life  to  come,  verily  God  hath 
prepared  for  such  of  you  as  work  righteousness  a  great  reward." 

Mohammed  purchased  a  slave  boy  named  Zeid,  who  was  a  win- 
some youth,  and  Mohammed  loved  him.  The  father  of  the  boy,  hear- 
ing where  he  was,  came  to  Mecca  with  a  great  ransom  in  his  hand,  and 
he  said  to  Mohammed:  "Give  me  back  my  boy  and  take  this  gold." 
Mohammed  was  magnanimous — he  had  many  great  and  noble  quali- 
ties, of  which  I  would  like  to  speak  at  another  time — and  Mohammed 
refused  the  ransom,  and,  turning  to  the  boy,  offered  him  his  freedom. 
The  boy,  however,  preferred  to  remain.  He  said  to  the  Prophet:  "  I 
will  stay  with  you;  you  are  my  father."  After  a  time  Mohammed  had 
the  boy  swear  a  mighty  oath  at  the  Kaaba  that  he  was  his  son,  and 
thus  he  adopted  him.  This  occurred  before  the  proclamation  of  Islam.  Mohammed) 
After  the  revelation  of  Islam,  Mohammed  gave  the  boy  a  beautiful  Poiygamist* 
girl  named  Zeinab  to  wife.  Some  years  after  their  marriage  Moham- 
med visited  the  house  of  Zeid  in  the  latter's  absence.  His  eyes  fell 
upon  this  young  woman  and  he  loved  her.  She  told  her  husband  of 
this,  and  he,  from  his  devotion  to  his  adopted  father,  offered  to  divorce 
her  so  that  Mohammed  might  marry  her.  Mohammed  at  first  recoiled 
from  this.  He  said  it  was  a  scandal  that  would  ruin  him,  but  it  is 
alleged  that  God  gave  him  a  revelation  on  which  he  took  the  wife  of  his 
own  adopted  son  and  made  her  his  wife.  The  revelation  is  this:  "But 
when  Zeid  had  determined  the  matter  concerning  her  and  had  resolved 
to  divorce  her  we  joined  her  in  marriage  unto  thee;  lest  a  crime 
should  be  charged  on  the  true  believers  in  marrying  the  wives  of  their 
adopted  sons' when  they  have  determined  the  matter  concerning  them; 
and  the  command  of  God  is  to  be  performed.  No  crime  is  to  be 
charged  on  tl\e  Prophet  as  to  what  God  hath  allowed  him  conformable 
to  the  ordinance  of  God  with  regard  to  those  who  preceded  him  (for 
the  command  of  God  is  a  determinate  decree)  who  brought  the  mes- 
sages of  God  and  feared  Him,  and  feared  none  besides  God;  and  God 
is  a  sufficient  accountant.  Mohammed  is  not  the  father  of  any  man 
among  you,  but  the  apostle  of  God  and  the  seal  of  the  prophets.'' 


The  Primi- 
tive Christians 
Charitible. 


yhe    {Relations   of   the    f^oman    Catholic 
Church  to  the  Poor  and  Destitute. 

Paper  by  CHARLES  F.  DONNELLY,  read  by  Rt.  Rev.  John  J.  Keane,  D.  D. 


HE  Christian  church  was  from  the  beginning 
always  solicitious  of  the  poor,  even  in  her  early 
struggles  and  in  the  persecution  she  was  then 
undergoing.  This  solicitude  is  shown  in  the 
first  papal  prescript  transmitted  by  Saint 
Clement,  the  Fourth  of  the  popes,  to  the 
Church  of  Corinth,  wherein  he  said:  **Let  the 
rich  give  liberally  to  the  poor,  and  let  the  poor 
man  give  praise  and  thanks  to  God  for  having 
inspired  the  rich  man  with  the  good  will  to 
relieve  him."  A  little  later  Saint  Cyprian, 
bishop  and  martyr,  wrote  his  book  on  ''Good 
Works  and-  Alms-Deeds,"  an  admirable  treat- 
ise on  Christian  charity,  for  which  he  was 
distinguished. 
Under  the  auspices  of  the  church  the  primitive  Christians  estab- 
lished means  for  the  relief  of  the  poor,  the  sick  and  the  travelers  in 
distress  or  needing  shelter,  hospitals  for  lepers,  societies  for  the 
redemption  of  captive  slaves,  congregations  of  females  for  the  relief  of 
indigent  women,  associations  of  religious  women  for  redeeming  those 
of  their  sex  who  were  leading  dissolute  lives,  and  hospitals  for  the 
sick,  the  orphaned,  the  aged  and  afflicted  of  all  kinds,  like  the  Hotel- 
Dieu,  founded  in  Paris  in  the  seventeenth  century  and  still  perpetu- 
ated. 

The  story  of  the  origin  of  resorting  to  the  place  for  the  cure  of  the 
insane  is  that  an  Irish  princess.  Saint  Dymphna,  was  sl^in  there  May 
15,  A.  D.  600,  by  the  hand  of  her  own  father,  a  pagan,  who  having  be- 
come enraged  at  her  conversion  to  Christianity,  caused  her  to  flee,  and 
pursuing  her  there,  beheaded  her.  An  insane  person  witnessing 
the  act  was  cured,  and  thus  a  belief  became  current  that  miraculous 
cures  of  the  insane  were  effected  by  visiting  the  spot  where  she 
was  beheaded.  A  shrine  was  erected  there  and  in  A.  D.  1340  a 
tnemprial  church  was  added.     ^ 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


537 


The    Church 
an  Almoner. 


It  is  fair  to  assume  that  the  charitable  religious  of  the  neighbor- 
hood saw  early  that  the  ancient  methods  of  imprisoning  the  in- 
sane were  irrational,  and  so  gradually  surrounded  them  with  condi- 
tions akin  to  their  home  lives,  and  gently  led  them  to  improve,  if  not 
to  wholly  recover  their  reason,  under  a  method  of  treatment  centuries 
in  advance  of  the  most  intelligent  methods  pursued  with  the  insane 
until  our  time,  when  we  find  no  better  system  can  be  followed. 

The  church  was,  it  may  be  said,  almost  unreservedly,  the  only 
almoner  to  the  poor  in  primitive  times,  up  to  the  period  when  modern 
history  begins;  for  charity  was  not  a  pagan  virtue,  and  man  had  not 
been  taught  it  until  the  Redeemer's  coming;  so  the  religious  houses, 
the  monasteries,  convents,  asylums  and  hospitals  were  the  great 
houses  of  refuge  and  charity  the  poor  and  needy  had  to  resort  to  in 
their  distress  in  later  times. 

But  there  appeared  in  the  seventeenth  century  a  man  surpassing 
all  who  preceded  him  in  directing  the  attention  of  mankind  to  the 
wants  and  necessities  of  the  poor  and  to  the  work  of  relieving  them, 
the  great  and  good  St.  Vincent  de  Paul,  whose  name  and  memory  st. Vincentde 
will  ever  be  revered  while  the  church  of  Christ  endures.  Born  on  April  Paul. 
24,  1576,  in  the  little  village  of  Pouy,  near  Dax,  south  of  Bordeaux, 
bordering  on  the  Pyrenees;  he  was  ordained  priest  in  1600,  and 
later  fell  into  the  hands  of  the  Turks  and  was  sold  as  a  slave  at 
Tunis. 

In  the  great  work  of  St.  Vincent  de  Paul  nothing  commends  itself 
more  to  this  practical  age  than  his  plan  of  enlisting  large  bodies  of 
laymen  to  cooperate  with  the  clergy  by  establishing  confraternities 
in  each  parish  of  men  who  devote  themselves  to  seeking  out,  visiting 
and  relieving  the  sick,  the  orphaned  and  the  destitute.  Such  associa- 
tions achieve  in  a  quiet  and  unostentatious  way  wonderful  results  by 
the  modest  contributions  of  their  own  members  chiefly  and  by  the 
zeal  and  effectiveness  of  the  work  they  do.  France  leads  in  such 
organizations  naturally  enough,  but  the  United  States  is  emulating  her 
successfully  and  will,  in  view  of  what  has  been  accomplished  here  of 
late  years,  soon  surpass  that  nation. 

The  work  of  founding  ecclesiastical  charitable  organizations  did 
not  cease  with  the  labors  of  St.  Vincent  de  Paul,  nor  has  it  ceased  at 
the  present  day.  It  will  be  well  to  recall  at  this  point  a  few  of  the 
many  active  rather  than  the  contemplative  orders  and  congregations 
that  we  may  be  reminded  of  the  constant  care  exercised  by  the  church 
over  those  in  need,  and  here  it  should  also  be  mentioned  that  while 
such  deserving  praise  is  given  St.  Vincent  de  Paul  for  laying  the 
foundations  for  the  most  active  religious  communities  ever  established 
under  the  auspices  of  the  church,  there  were  others  who  preceded  him 
early  in  the  same  direction,  but  without  achieving  the  same  success, 
and  conspicuously  the  Alexian,  or  Cellite  Brothers,  founded  in  1325, 
at  Aix-la-Chapelle,  devoted  to  nursing  the  sick,  especially  in  times  of 
pestilence,  the  care  of  lunatics  and  persons  suffering  from  epilepsy. 


de    Paul 
Work. 


538  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

In  1572  the  congregation  of  the  Brothers  Hospitallers  of  St.  John  of 
God  was  also  founded  for  the  care  of  the  sick,  infirm  and  poor. 

Twenty  years  after  St.  Vincent  de  Paul  ended  his  life  of  charity 
there  was  founded  at  Rheims,  in  1680,  the  congregation  of  the  Brothers 
of  the  Christian  Schools  for  the  instruction  of  poor  children.  In  1804 
the  Christian  Brothers  were  founded  in  Ireland,  mainly  for  the  educa- 
tion of  poor  youths;  at  Ghent,  the  congregation  of  Brothers  of  Charity, 
in  1809,  who  devote  their  lives  to  aged,  sick,  insane  and  incurable  men, 
and  to  orphans,  abandoned  children  and  the  deaf,  dumb  and  blind;  at 
Paris,  in  1824,  the  Sisterhood  of  Bon  Secours  was  established  for  the 
care  of  the  sick;  in  1828,  the  Fathers  of  the  Institute  of  Charity;  in 
Ireland,  in  183 1,  the  Community  of  the  Sisters  of  Mercy  was  founded 
for  visiting  the  sick,  educating  the  poor  and  protecting  destitute  chil- 
dren, and  this  religious  body  of  women  has  now  several  hundred  houses 
established  in  different  parts  of  the  world.  For  the  reclamation  and 
instruction  of  women  and  girls  who  had  fallen  from  virtue  the  Nuns  of 
the  Good  Shepherd  were  established  in  1835.  ^^  St.  Servan,  in  Brit- 
tany, some  peasant  women,  chiefly  young  working  women  and  domes- 
tic servants,  instituted  the  Little  Sisters  of  the  Poor,  in  1840,  having  for 
their  object  the  care  of  the  aged  poor,  irrespective  of  sex  or  creed,  and 
they,  too,  have  hundreds  of  houses  now  in  nearly  all  the  large  cities  of 
the  v/orld. 

But    is   the   state   the   best   almoner?     In  ancient  times  in  Eng- 
land it  was  considered  wiser  to  leave  the  whole  duty  of  providing  for 
the  poor  to  those  who  would  be  required  by  humanity  and  religion  to 
The  Church    care  for  them,  namely,  the  clergy,  regular  and  secular;  and  the  duty 
aWe^than^the    devolved  on  them,  for  centuries,  as  we  have  seen.     Out  of  the  tithes, 
state.  the  products  of  the  labor  of  the  monasteries,  and  the  charitable  contri- 

butions given  by  the  laity  to  dispense,  came  the  sole  means  of  main- 
taining the  poor  in  Catholic  England,  there  being  no  compulsory 
methods  by  common  law,  or  statute,  looking  to  their  support,  and 
Blackstone  himself  credits  the  monasteries  with  the  principal  support 
of  the  poor  in  Catholic  times. 

The  affecting  death  of  Father  Damian  among  the  lepers  of  Molo- 
kaoi  was  better  than  all  polemical  discourses  to  allay  religious  rancor 
where  it  may  exist,  and  to  awaken  in  the  mind  of  all  reflecting  Chris- 
tians the  importance  not  only  of  extending  charity  to  the  heathen  in 
remote  places,  but  to  each  other  at  home  in  our  differences  relating  to 
creed  and  opinion. 

It  is  not  improbable  that  within  a  few  years  great  changes  will  be 
made  by  the  Catholic  church  itself  in  the  administration  of  many  of  its 
charities  throughout  the  world.  Some  of  its  organizations  are  greatly 
impressed  with  the  importance  of  studying  new  systems  and  methods  of 
relief  growing  out  of  the  social  conditions  of  the  nineteenth  century. 
The  slender  equipment  of  the  poor  child  in  the  past  for  the  part  he  had 
to  play  in  life;  the  continuous,  or  casual,  administration  of  alms  to  the 
destitute,  instead  of  leading  them   kindly  and  firmly  forward  from  de- 


7HE  WORLD'S  CONGRESS  OF  RELIGIONS,  539 

pendence  on  others  to  self-help  and  self-reliance,  are  not  adapted  to 
the  needs  of  the  present, or  to  anticipate  the  requirements  of  the  future. 

Ubi  Petrus  Ibi  Ecclesia:  "Where  Peter  is,  there  is  the  church," 
and  Rome  was  made  by  the  poor  fishermen  of  Galilee  the  seat  of  the 
church  nearly  nineteen  hundred  years  ago,  and  the  seat  of  the  church  it 
remains,  and  shall  to  the  end  of  time.  In  considering  our  subject  it 
would  seem  the  work  would  be  incomplete  if  we  did  not  inquire  what 
the  relations  of  the  church  to  the  poor  and  destitute  have  been,  at  its  The  Home- 
seat  and  center.  Far  back  in  the  history  of  Christian  Rome  all  the  ^sPoorCared 
nations  of  Europe  assisted  in  contributing  to  the  opening  of  asylums 
for  strangers  there  in  distress.  Prior  to  the  advent  of  secular  rule 
there,  under  the  existing  government,  the  income  for  her  charities 
was    ^800,000    per    annum,    with    the    population    less    than    175,000. 

It  is  impossible  in  a  summary  of  this  nature  to  give  more  tlian  an 
outline  of  the  ecclesiastical  charities  of  Rome,  as  they  existed  up  to  the 
assumption  of  the  government  by  the  reigning  family,  in  Italy;  but  in  Eome'sChar- 
the  recital  of  those  charities  it  is  well  to  mention  the  schools  of  gratu-  ^*^®^- 
itous  instruction,  which  were  founded  by  Clement  XIII.,  in  1592;  by 
the  Peres  Doctrinaires,  in  1727,  and  by  St.  Angela  de  Merecia,  in  1655, 
the  latter  mainly  for  poor  females,  and  all  instructing  in  the  ordinary 
branches  of  a  common  school  education.  Then  there  were  fifty-five 
regionary  schools;  a  number  of  parochial  schools,  and  besides  374 
general,  or  public  free  schools  for  the  young,  with  484  teachers  and 
fourteen  thousand  pupils,  in  attendance.  So  it  appears  the  church  has' 
not  failed  in  her  duty  to  the  poor  at  her  center. 

In  the  United  States  there  are  over  seven  hundred  Catholic'  chari- 
table institutions,  the  inmates  of  which  are  maintained  almost  entirely 
by  the  contributions  of  their  co-religionists,  who,  with  their  fellow 
citizens  of  other  denominations,  share  in  the  burden  of  general  taxa- 
tion, proportionately  to  their  means,  in  maintaining  the  poor  at  the 
public  charitable  institutions  besides.  A  truly  anomalous  condition, 
but  arising  from  the  strong  adherence  of  Catholics  to  the  idea  that 
charity  is  best  administered,  where  not  attended  to  individually,  by 
those  in  the  religious  life,  who  give  to  the  poor  of  their  means,  not 
through  public  oflficers  and  bureaus,  but  through  those  who  serve  the 
poor  in  the  old  apostolic  spirit,  with  love  of  God  and  their  less  fortu- 
nate neighbor  and  brother  actuating  them.  In  the  scheme  of  the  dis- 
pensation of  public  charity  relief  is  extended  on  the  narrow  ground 
that  there  is  some  implied  obligation  on  the  part  of  the  state  to  main- 
tain the  citizen  in  his  necessities  in  return  for  service  rendered  or  ex- 
pected; but  the  church  imposes  the  burden  on  the  conscience  of  every 
man  of  helping  his  neighbor  in  distress,  apart  from  any  service  done 
or  expected,  and  teaches  that  all  in  suffering  are  entitled  to  aid, 
whether  they  live  within  or  without  the  territory;  neither  territory.  The  Catholic 
nor  race,  nor  creed  can  limit  Christian  charity.  In  its  relation  to  the  idea  of  Charity, 
poor  the  church  will  always  be  in  the  future,  as  she  has  been  in  the 
past,  in  advance  of  the  state  in  all  examples  of  beneficence. 


Sunka-Gi  and  Fam  ily,  Indian  Police, 


Xhe    f^eligion    of    the    North    /American 

Indians. 


Paper  by  MISS  ALICE  C.  FLETCHER. 


HE  North  American  continent,  extending  from 
the  tropics  to  the  Polar  seas,  presents  wide 
diversity  of  physical  aspects,  and  many  dis- 
tinctive environments  which  have  left  their 
impress  upon  the  arts  and  cults  of  its  peoples. 
Within  this  extended  area  there  are  two  races, 
the  Esquimau,  which  will  not  come  under  our 
consideration  today,  and  the  American  race 
proper. 

This  race,  like  our  own,  is  composed  of 
many  peoples  speaking  different  languages, 
languages  belonging  to  widely  different  stocks. 
In  our  race  these  stocks  are  few  in  number, 
but  here,  in  North  America,  there  are  more 
than  two  score,  each  varying  from  all  the 
others  as  widely  as  the  Semitic  from  the  Aryan. 

Among  so  many  linguistic  stocks  one  would  expect  to  find  tribes 
of  various  mental  capacities,  and  we  do  find  them.  There  are  some 
possessing  a  richer  imagination,  greater  vitality  of  ideas  and  greater 
power  of  organization,  and  these  people  have  impressed  themselves 
upon  others  less  capable  of  organization  and  power  of  growth.  Thus 
it  has  happened  here,  as  elsewhere,  that  one  people  has  been  perme- 
ated by  the  ideas  of  another  while  preserving  its  own  language  intact, 
as  with  us,  who  speak  an  Aryan  tongue,  but  have  become  imbued  with 
the  religious  thought  of  the  Semites. 

The  people  we  are  considering  are  very  ancient  people.  There  is 
no  reason  to  doubt  that  their  ancestors  were  the  men  whose  imple- 
ments and  weapons  have  been  found  associated  with  the  remains  of 
extinct  specimens  of  animals.  This  evidence  of  antiquity  is  re-in- 
forced  by  the  recent  discovery  of  an  eminent  Mexican  archaeologist, 
who  has  found  the  key  to  the  interpretation  of  the  ancient  Mexican 
calendar,  thereby  revealing  a  system  of  time  measurements  based  upon 

541 


Tribes  of  Va- 
nous  mental 
Capacities. 


ty 


542  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

the  recurreace  of  a  certain  relative  position  of  the  sun  and  moon, 
which  required  for  the  completion  of  its  grand  cycle  one  thousand 
nine  hundred  and  twenty-four  years.  By  the  lowest  calculation  this 
calendar  was  in  use  two  thousand  three  hundred  years  B.  C. 

Thus  four  thousand  years  ago  the  Mexicans  were  using  a  highly  arti- 
ficial calendar,  one  that,  so  far  as  is  known  today,  could  not  have  been  bor- 
rowed from  any  other  people,  since  nothing  like  it  has  been  discovered 
in  any  other  part  af  the  world.  How  many  years  must  have  been 
spent  in  the  observations  which  led  to  its  construction  who  can  say? 
But  we  know  that  from  the  completion  of  this  system  the  Mexican 
people  had  fixed  religious  rites,  and  that  their  elaborate  worship  was 
regulated  by  cycles  within  the  great  cycle  of  their  wonderful  calendar. 

Startling  as  is  the  fact  that  in  this  so-called  New  World  we  are  able 
to  study  a  culture  more  than  four'thousand  years  old,  stranger  facts  may 
come  to  light  in  the  near  future.  The  point  to  be  emphasized  is,  that 
A  Race  of  ^^^^  ^"  North  America  exists  a  race  of  great  antiquity  that  has  con- 
Great  Antiqui-  served  social  and  religious  forms  which,  speaking  broadly,  antedate 
those  of  the  historic  periods  of  the  East.  Here  we  can  study  not  only 
the  slow  growth  of  society,  but  the  equally  slow  and  unequal  develop- 
ment of  man's  mental  and  spiritual  nature. 

A  comprehensive  sketch  of  the  religion  of  the  North  American 
Indian  cannot  be  given  within  the  limits  of  this  paper,  much  less  a 
definite  picture.  Only  the  indication  of  a  few  salient  points  is  possible, 
and  even  these  will  not  be  easy  to  make  clear  because  of  our  own  com- 
plex methods  of  thought.  Anything  approaching  a  consensus  of 
Indian  beliefs  can  be  obtained  only  from  a  careful  study  of  the  myths 
of  the  people,  of  their  ceremonies,  their  superstitions  and  their  various 
customs,  and  by  searching  through  all  these  for  the  underlying  principle, 
the  governing  thoughts  and  m.otives.  Nowhere  among  the  tribes  can 
be  found  any  formulated  statement  of  belief;  in  no  ceremony  or  ritual 
does  there  appear  anything  resembling  a  creed.  This  paper  is  there- 
fore predicated  upon  points  of  general  unity.  The  vagueness  of  the 
Indian's  metaphysics  must  never  be  lost  sight  of,  and  to  eliminate  any 
scheme  comprehensible  to  us  from  his  mass  of  poetical  and  often 
seemingly  inconsequential  thought,  is  an  exceedingly  delicate  and  diffi- 
cult task.  One  runs  the  risk  of  formulating  something,  which  although 
true  in  the  premises,  might  be  unrecognizable  by  the  Indian  himself. 

The  aboriginal  American's  feeling  concerning  God  seems  to  indicate 
a  power,  mysterious,  unknowable,  unnamable,  that  animates  all  nature. 
From  this  power,  in  some  unexplained  way,  proceeded  in  the  past 
ages  certain  generic  types,  prototypes  of  everything  in  the  world,  and 
these  still  exist,  but  they  are  invisible  to  mah  in  his  natural  state,  being 
spirit  types,  although  he  can  behold  them  and  hear  them  speak  in  his 
supernatural  visions.  Through  these  generic  types,  as  through  so 
many  conduits,  flows  the  life  coming  from  the  great  mysterious  source 
of  all  life  into  the  concrete  forms  which  make  up  this  world,  as  the 
sun,  moon  and  the  wind,  the  water,  the  earth  and  the  thunder,  the 
birds,  the  animals  and  the  fruits  of  the  earth. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  543 

Among  these  prototypes  there  seems  to  have  been  none  of  man 
himself,  but  in  some  vaguely  imagined  way  he  has  been  generated  by 
them,  and  his  physical  as  well  as  his  spiritual  nature  is  nourished  and 
augmented  through  them.  His  physical  dependence  upon  these 
sources  of  power  is  illustrated  in  his  ceremonies.  Thus,  when  the 
tribe  was  about  to  set  out  upon  the  hunt  as  in  the  buffalo  country,  the 
leaders,  who  represented  the  people,  gathered  together  in  a  solemn 
ceremony.  They  sat  crouched  about  a  central  fire,  each  wrapped  in 
the  skin  of  a  buffalo,  their  attitude  and  their  manner  of  partaking  the 
food  for  the  occasion  were  in  imitation  of  this  animal.  They  became 
as  buffalo  putting  themselves  in  the  line  of  transmission,  so  to  speak, 
appealing  to  the  generic  or  typical  buffalo  that  the  life  flowing  from 
this  particular  projection  of  the  creative  power  into  the  specific  buf- 
falo might  be  transmitted  to  them,  that  when  they  killed  and  ate  of 
the  creature  they  might  be  imbued  with  its  strength. 

This  is  all  very  simple  to  the  Indian;  nothing  is  mysterious  where 
all  is  mystery.  Ignorant  of  the  processes  of  nature,  everything  is 
simply  alive  to  him  and  all  life  is  the  same  life,  continually  passing 
over  from  one  form  to  another.  He  takes  the  life  of  the  corn  when 
he  eats  it  and  its  life  passes  into  and  reinforces  his  own  equally  with 
the  life  of  the  animal  which  goes  out  under  his  hand.  So  he  hunted, 
fished  and  planted,  having  first  appealed  to  the  prototype  for  phys- 
ical strength  through  a  ceremony  which  always  included  the  partak- 
ing of  food. 

But  the  Indian  recognized  other  needs  than  those  of  the  body, 
his  spirit  demanded  strengthening  and,  to  satisfy  its  needs,  he  reversed 
his  manner  of  appeal.  Instead  of  gathering  together  with  his  fellows, 
he  went  apart  and  remained  in  solitude  upon  the  mountain  or  in  the  strength  for 
recesses  of  the  forest;  instead  of  eating  in  companionship,  he  fasted  the  Spirit, 
and  mortified  his  body,  sought  to  ignore  it,  denied  its  cravings,  that 
some  spirit  prototype  might  approach  him  and  reinforce  his  spirit 
with  life  drawn  from  the  great  unnamable  power.  Whatever  was 
the  prototype  which  appeared  to  him,  whether  of  bird  or  beast,  or  of 
one  of  the  elements,  it  breathed  upon  him  and  left  a  song  with  him 
which  should  become  the  viewless  messenger  speeding  from  the  heart 
and  lips  of  the  man,  to  the  prototype  of  his  vision,  to  bring  him  help 
in  the  hour  of  his  need. 

When  the  man  had  received  his  vision,  before  it  could  avail  him, 
he  had  to  procure  something  from  the  creature  whose  type  he  had 
seen,  a  tuft  of  hair,  or  a  feather,  or  he  had  to  fashion  its  semblance  or 
emblem.  This  he  carried  ever  after  near  him  as  a  token  of  remem- 
brance, but  he  did  not  worship  it.  His  aspiration  does  not  appear  to 
have  rested  upon  the  prototype,  although  his  imagination  seems  to 
have  carried  him  no  farther,  but  in  some  vague  way  each  man  had  thus 
his  mode  of  individual  approach  to  the  unnamable  source  of  life. 

The  belief  that  everything  was  alive  and  active  to  help  or  hinde 
man  not  only  led  to  numberless  observances  in  order  to  placate  and 
win  favor,  but  it  also  prevented  the  development  of  individual  respon- 


544  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

sibility.  Success  or  failure  was  not  caused  solely  by  a  man's  own 
actions  or  shortcomings,  but  because  he  was  helped  or  hindered  by 
some  one  of  these  occult  powers.  Self  torture  was  an  appeal  to  the 
more  potent  of  these  forces  and  was  a  propitiation,  rather  than  a  sac- 
rifice, arising  from  a  consciousness  of  evil  in  himself,  for  the  Ind  an 
seldom  thought  of  himself  as  being  in  the  wrong,  his  peculiar  belief 
concerning  his  position  in  nature  having  engendered  in  him  a  species 
of  self  righteousness.  Time  forbids  any  illustration  of  this  intricate 
belief,  the  numerous  ramifications  of  which  underlie  every  public  and 
private  act  of  the  race. 

Personal  immortality  was  universally  recognized.   The  next  world 

moSSfy^^^™    resembled  this  with  the  element  of  suffering  eliminated.     There  was 

no  place  of  future  punishment;  all  alike  started  at  death  upon  the 

journey  to  the  other  world,  but   the  quarrelsome    and   unjust   never 

reached  it,  they  endlessly  wandered. 

Religious  ceremonials  had  both  open  and  esoteric  forms  and 
teachings.  They  were  comprised  in  the  observances  of  secret  socie- 
ties and  the  elaborate  dramatization  of  myths,  with  its  masks,  cos- 
tumes, rituals  of  song,  rhythmic  movements  of  the  body  and  the 
preparation  and  use  of  symbols. 

As  the  ceremonials  of  the  Indians  from  Alaska  to  Mexico  rise 
before  me,  it  is  difficult  to  dismiss  them  without  a  word,  for  they  are 
impressive  and  instructive,  and  although  their  grotesque  features,  and 
in  some  instances  their  horrible  realism  overlies  and  seems  to  crush 
out  the  purpose  of  the  portrayal,  yet  they  all  contain  evidences  of  the 
mind  struggling  to  find  an  answer  to  the  ever  pressing  question  of 
man's  origin  and  destiny. 

The  ethics  of  the  race  were  simple. 

With  the  Indian,  truth  was  literal  rather  than  comprehensive. 
This  conception  led  to  great  punctiliousness  in  the  observance  of  all 
forms  and  ceremonies,  although  it  did  not  prevent  the  use  of  artifice  in 
war  or  in  the  struggle  for  power,  but  nothing  excused  a  man  who  broke 
his  word. 

Justice  was  also  literal  and  inexorable.  Retributive  justice  was  in 
exact  proportion  to  the  offense.  There  was  no  extenuation,  there  was 
no  free  forgiveness.  A  penalty  must  be  enacted  for  every  misdeed. 
Justice,  therefore,  often  failed  of  its  end  not  having  in  it  the  element  of 
mercy. 

To  be  valorous,  to  meet  hardships  and  suffering  uncomplainingly, 
to  flinch  from  no  pain  or  danger  when  action  was  demanded,  was  the 
ideal  set  before  every  Indian.  A  Ponca  Indian  who  paused  an  instant 
in  battle  to  dip  up  a  handful  of  water  to  slake  his  burning  thirst 
brought  upon  himself  such  ignominy  that  he  sought  death  to  hide  his 
shame. 

Hospitality  was  a  marked  virtue  in  the  race.  The  lodge  was  never 
closed,  or  the  last  morsel  of  food  ever  refused  to  the  needy.  The 
richest  man  was  not  he  who  possessed  the  most,  but  he  who  had  given 
away  the  most.    This  deeply  rooted  principle  of  giving  is  a  great  obsta- 


Peace. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  545 

cle  in  the  way  of  civilizing  the  Indians,  as  civilization  depends  so  largely 
upon  the  accumulation  of  property. 

In  every  home  the  importance  of  peace  was  taught  and  the  quar- 
relsome person  pointed  out  as  one  not  to  be  trusted,  since  success 
would  never  attend  his  undertakings,  whom  neither  the  visible  nor 
invisible  powers  would  befriend. 

This  virtue  of  peace  was  inculcated  in  more  than  one  religious  ritual, 
and  it  was  the  special  theme  and  sole  object  of  a  peculiar  ceremony  ^Virtue  of 
which  once  widely  obtained  over  the  valley  of  the  Mississippi — the 
Calumet  or  Sacred  Pipe  ceremony.  The  symbols  used  point  back  to 
myths  which  form  the  groundwork  of  other  ceremonies  hoary  with  age. 
In  the  presence  of  these  symbolic  pipes  there  could  be  no  strife.  Mar- 
quette, in  1672,  wrote:  "The  calumet  is  the  most  mysterious  thing  in 
the  world.  The  scepters  of  our  kings  are  not  so  much  respected,  for 
the  Indians  have  such  a  reverence  for  it  that  we  may  call  it  the  God 
of  Peace  and  War,  and  the  arbiter  of  life  and  death.  *  *  *  Qne 
with  this  calumet  may  venture  among  his  enemies,  and  in  the  hottest 
battles  they  lay  down  their  arms  before  this  Sacred  Pipe." 

The  ceremony  of  these  pipes  could  only  take  place  between  men 
of  different  gentes  or  of  different  tribes.  Through  it  they  were  made 
as  one  family,  the  affection,  the  harmony,  and  the  good  will  of  the 
family  being  extended  far  beyond  the  ties  of  blood.  Under  this  be- 
nign influence  of  the  pipes  strangers  were  made  brothers  and  enemies 
became  friends.  In  the  beautiful  symbolism  and  ritual  of  these  fel- 
lowship pipes  the  initiated  were  told  in  the  presence  of  a  little  child, 
who  typified  teachableness,  that  happiness  came  to  him  who  lived  in 
peace  and  walked  in  the  straight  path,  which  was  symbolized  on  the 
pipes  as  glowing  with  sunlight.  In  these  teachings,  which  transcended 
all  others,  we  discern  the  dawn  of  the  nobler  and  gentler  virtues  of 
mercy  and  its  kindred  graces. 

We  are  recognizing  today  that  God's  family  is  a  large  one  and 
that  human  sympathy  is  strong.  Upon  this  platform  have  been  gath- 
ered men  from  every  race  of  the  eastern  world,  but  the  race  that  for 
centuries  was  the  sole  possessor  of  this  western  continent  has  not 
been  represented.  No  American  Indian  has  told  us  how  his  people 
have  sought  after  God  through  the  dim  ages  of  the  past.  He  is  not 
here,  but  cannot  his  sacred  symbol  serve  its  ancient  office  once  more 
and  bring  hinvand  us  together  in  the  bonds  of  peace  and  brotherhood? 


35 


Dionysios  Latas,  Archbishop  of  Zante,  Greece. 


Yhe  Orthodox  Qreek  Qhurch. 

Paper  by  THE   MOST    REV.    DIONYSIOS    LATAS,    Archbishop    of   Zantc, 

Greece. 


EVEREND  ministers  of  the  eminent  name  of 
God,  the  creator  of  the  world  and  of  man: 
Ancient  Greece  prepared  the  way  for  Chris- 
tianity and  rendered  smooth  the  path  for 
the  diffusion  and  propagation  of  it  in  the 
world  Greece  undertook  to  develop  Chris- 
tianity and  formed  andsystemized  a  Christian 
church;  that  is  the  church  of  the  east,  the 
original  Christian  church,  which  for  this  rea- 
son historically  and  justly  may  be  called  the 
mother  of  the  Christian  churches.  [Ap- 
plause.] The  original  establishment  of  the 
Greek  church  is  directly  referred  to  the 
presence  of  Jesus  Christ  and  His  apostles. 
The  coming  of  the  Messiah,  from  which  the  God 
was  to  originate  in  this  world,  was  at  a  fixed  point  of 
time,  as  the  Apostle  Paul  said  it  was  to  be.  The  fullness  of  this  point 
of  time  ancient  Greece  was  predestined  to  point  out  and  determine. 
Greece  had  so  developed  letters,  arts,  sciences,  philosophy  and  every 
other  form  of  progress  that  in  comparison  with  it  all  other  nations 
were  exhausted.  For  this  reason  the  inhabitants  of  that  happy  land 
used  rightly  and  properly  to  say:  'Whoever  is  not  a  Greek  is  a  bar- 
barian." But  while  at  that  time,  under  Plato  and  Aristotle,  Greek 
philosophy  had  arrived  at  the  highest  phase  of  its  development, 
Greece  at  that  very  period,  after  these  great  philosophers,  began  to 
decline  and  fall.  The  Macedonian  and  Roman  armies  gave  a  definite 
blow  to  the  political  independence  and  national  liberty  of  Greece,  but 
at  the  same  time  opened  up  to  Greece  a  new  career  of  spiritual  life  and 
brought  it  into  immediate  contact  and  intercommunication  with 
other  nations  and  peoples  of  the  earth. 

Tracing  the  effect  of  Grecian  philosophy  of  the    Neo-Platonic  a8^a¥iStS 
school  upon  the  faith  which  came  from  the  east,  the  archbishop  con-  Agency, 
tinued: 

When  the  Roman  empire  began  to  fall  Christianity  had  tQ  under" 

547  \       ' 


} 


Two     Voices 


548  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

take  the  great  struggle  of  acquiring  a  superiority  over  all  other  re- 
ligions that  it  might  demolish  the  partition  walls  which  separated  race 
from  race,  nation  from  nation.  [Great  applause.]  It  is  the  work  of 
Christianity  to  bring  all  men  into  one  spiritual  family,  into  the  love  of 
one  another,  and  into  the  belief  of  one  supreme  God.  [Applause.] 
Mary,  the  most  blessed  of  all  human  kind,  appears  and  brings  forth 
the  expected  divine  nature  revealed  to  Plato.  She  brings  forth  the 
fulfillment  of  the  ideals  of  the  Gods  of  the  different  peoples  and 
nations  of  the  ancient  world.  She  brings  forth  at  last  that  one  whose 
name,  whose  shadow  came  down  into  the  world  and  overshadowed  the 
souls,  the  minds,  the  hearts  of  all  men,  and  removed  the  mystery  from 
every  philosophy  and  philosophic  system. 

In  this  permanent  idea  and  the  tendencies  of  the  different  peoples 
in  such  a  time  and  religion,  I  may  say.  two  voices  are  heard.  One, 
HeMd.  '"^''*"'  X  though  it  is  from  Palestine,  re-echoed  into  Egypt,  and  especially  to 
Alexandria  and  through  parts  of  Greece  and  Rome.  Another  voice 
from  Egypt  re-echoed  through  Palestine,  and  through  it  over  all  the 
other  countries  and  peoples  of  the  east.  And  the  voices  from  Pales- 
tine, having  Jerusalem  as  their  focus  and  center,  re-echoed  the  voice 
back  again  to  the  Grecians  and  the  Romans.  And  there  it  was  that 
His  doctrine  fell  amidst  the  Greek  nations,  the  Grecian  element  of 
character,  Greek  letters  and  the  sound  reasoning  of  different  systems 
of  Greek  philosophy.     [Great  applause.] 

Surely  in  the  regeneration  of  the  different  peoples  there  had  been 
a  divine  revelation  in  the  formation  of  all  human  kind  into  one  spirit- 
ual family  through  the  goodness  of  God,  in  one  family  equal,  without 
any  distinctions  between  the  mean  and  the  great,  without  distinction 
of  climate  or  race,  without  distinction  of  national  destiny  or  inspiration, 
of  name  or  nobility,  of  family  ties.  And  all  the  beauties  which  ever 
clustered  around  the  ladder  of  Jacob,  or  were  given  to  it  by  the  men 
of  Judea,  was  given  by  the  prophets  to  the  Virgin  Mary  in  the  cave  of 
Bethlehem.  But  Greece  gave  Christianity  the  letters,  gave  the  art, 
gave,  as  I  may  say,  the  enlightenment  with  which  the  Gospel  of  Chris- 
tianity was  invested,  and  presented  itself  then, and  now  presents  itself 
before  all  nations. 

After  referring  to  his  scholarly  historical  disquisition  the  arch- 
bishop continued: 

It  suffices  me  to  say  that  no  one  of  you,  I  believe,  in  the  presence 

of  these  historical  documents  will   deny  that  the  original   Christian, 

the  first  Christian  church  was   the  church   of  the  east,  and  that  is  the 

ti^^h  ^h"^®"    Greek    church.     Surely  the  first   Christian  churches   in  Asia    Minor, 

■  Egypt  and    Assyria  were  instituted  by  the   apostles  of  Christ  and  for 

the  most  part   in   Greek   communities.     All  those  are  the  foundation 

stones  on  which  the  present  Greek  church  is  based.  [Great  applause.] 

The  apostles  themselves  preached  and  wrote  in  the    Greek  letters  and 

all  the  teachers  and  writers  of  the  Gospel  in  the  east,  the  contempora- 

.ries  and  the  successors  of  the  apostles  were  teaching,    preaching  and 

writing  in  the  Greek  language,    Especially  the  two  great  schools,  that 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


549 


of  Alexandria  and  that  of  Antioch,  undertook  the  development  of 
Christianity  and  form  and  systematize  a  Christian  church.  The  great 
teachers  and  writers  of  these  two  schools,  whose  names  are  very  well 
known,  labored  courageously  to  defend  and  determine  forever  the 
Christian  doctrine  and  to  constitute  under  divine  rules  and  forms  a 
Christian  church. 

At  last,  the  Greek  Christian,  therefore,  may  be  called  historically 
and  justly  the  treasurer  of  the  first  Christian  doctrine,  fundamental 
evangelical  truths.  It  may  be  called  the  art  which  bears  the  spiritual 
manna  and  feeds  all  those  who  look  to  it  in  order  to  obtain  from  it  the 
richness  of  the  ideas  and  the  unmistakable  reasoning  of  every  Chris- 
tian doctrine,  of  every  evangelical  truth,  of  every  ecclesiastical  senti- 
ment. 

After  this,  my  oration  about  the-  Greek  church,  I  have  nothing 
more  to  add  than  to  extend  my  open  arms  and  embrace  all  those  who 
attend  this  congress  of  the  ministers  of  the  world.  I  embrace,  as  my 
brothers  in  Jesus  Christ,  as  my  brothers  in  the  divinely  inspired  Gospel, 
as  my  friends  in  eminent  ideas  and  sentiments,  all  men;  for  we  have  a 
common  Creator,  and  consequently  a  common  Father  and  God.  And 
1  pray  you  lift  with  me  for  a  moment  the  mind  toward  the  divine 
essence,  and  say  with  me,  with  all  your  minds  and  hearts,  a  prayer  to 
Almighty  God. 

Most  High,  omnipotent  King,  look  down  upon  human  kind;  en- 
lighten us  that  we  may  know  Thy  will.  Thy  ways.  Thy  holy  truths.  Bless 
and  magnify  the  reunited  peoples  of  the  world  and  the  great^people 
of  the  United  States  of  America,  whose  greatness  and  kindness  has 
invited  us  from  the  remotest  parts  of  the  earth  in  this  their  Columbian 
year  to  see  with  them  an  evidence  of  their  progress  in  the  wonderful 
achievements  of  the  human  mind  and  the  human  soul. 


A     Common 
Creator. 


Archbishop*! 
Prayer. 


Idol  Deesse  Thoueris,  in  Ghiza. 


W^oman  and  the  Pulpit. 

Paper  by  REV.  ANTOINETTE  BROWN  BLACKWELL. 


EELINGS  which  come  unbidden  from  the 
influence  of  our  surroundings  tend  to  produce 
in  us  the  willing  acceptance  of  anything  to 
which  we  are  accustomed.  We  live  so  much 
more  vividly  in  the  present  than  in  the  past 
or  future  that  anything  here  and  now  seems 
to  have  more  claim  upon  us  than  higher  ideals 
which  wait  to  be  realized.  Chilly  rain  falling 
steadily  for  a  day  or  two  makes  it  difficult  to 
shake  off  the  feeling  that  the  same  weather 
will  continue  without  limit.  Experience  tells 
us  that  warmth  and  sunshine  will  be  here 
directly,  but  it  is  not  easy  to  recall  the  sensa- 
tion produced  by  cheerful  bright  days.  If 
this  is  true  of  events  to  which  we  are  accus- 
tomed, how  much  more  then  of  the  less 
familiar,  larger  facts  of  history.  The  present  be- 
comes the  instructive  measure  of  the  future. 
This  tendency  is  much  more  influential  than  may  be  supposed  in 
the  settlement  of  many  of  the  great  problems  of  life,  and  it  forms  the 
only  justification  for  the  opposition  still  felt  by  very  excellent  persons 
to  the  presence  and  the  wise  helpful  teaching  of  capable  women  in  the 
Christian  pulpit.  Serious  arguments  against  feminine  preaching  were 
answered  long  ago.  It  is  no  longer  believed  that  women  are  pre- 
eminently deficient  in  mind  or  character.  Many  of  the  older  matrons 
and  unmarried  women  and  some  even  of  the  young  mothers  have 
already  demonstrated  their  capacity  for  doing  large  amounts  of  benev- 
olent outside  work  without  detriment  either  to  the  home,  to  society,  or 
to  their  own  highest  womanly  natures.  Wherever  any  of  the  fairly 
acceptable  women  preachers  are  heard  and  known  long  enough  to 
make  their  speaking  a.^d  their  good  work  familar  and  appreciated,  there 
it  is  already  accepted  that  the  sex  of  the  worker  is  not  a  bar  to  good 
work.  The  easy  adaptability  to  new  duties  is  admitted  without  ques- 
tion. It  makes  its  own  place  successfully  in  the  varied  social  domain 
just  as  every  tree  is  said  to  do,  let  it  be  planted  almost  anywhere, 
adding  its  own  new  charm  to  the  landscape. 

Some  one  tells  a  pleasant  story  of  the  little  boy  and  girl  of  a 

551 


Womea  Effi. 
cient  in  Mind 
and  Character. 


552  THE  WORLD'S  CONGRESS  OE  RELIGIONS, 

clergywoman  who,  like  many  other  children,  were  discussing  together 
what  they  were  going  to  do  when  they  grew  up. 

"  I'm  going  to  be  a  minister  like  mamma,"  said  the  little  girl. 
"What'Uyoube?" 

The  boy  reflected  a  while  dubiously,  but  the  calling  nearest  at 
*hand  won  the  day.     '*  I'm  doin'  to  be  a  minister,  too,"  he  said. 

Then  the  sister  put  on  her  small  thinking  cap,  but  after  a  few 
minutes  she  replied,  seriously,  "Well,  I  suppose  mans  do  preach  some- 
times." 

But  the  world  is  so  miscellaneously  broad  that  some  of  the  best 
men  never  heard  a  woman  preacher.  They  never  tried  to  apply  the 
higher  criticism  to  some  of  St,  Paul's  much  quoted  sayings  about 
women.  They  verily  believe  that  to  hinder  "  female  preaching  and 
ordination"  to  the  utmost  stretch  of  their  ability  is  doing  God's  serv- 
ice. They  tighten,  reclasp  and  rivet  afresh  with  more  glittering  steel, 
loosening  ecclesiastical  bonds  which  belonged  to  less  enlightened 
ages;  for  they  sincerely  think  that  the  world-wide  woman  movement  is 
only  a  perverse,  detestable  offshoot  of  pernicious  infidel  tendencies. 

A  greater  intellectual  blunder  than  this  timid,  illogical  assumption 
has  seldom  been  made.  Religious  creeds  have  been  shaken  to  their 
foundations.  But  women  far  more  than  men  stood  firmly  on  the 
foundation.  It  is  they  who  were  serenely  confident  that  true  religion, 
if  tried  in  mental  and  moral  furnaces  heated  seven  times,  will  yet  come 
out  purified,  refined,  triumphant.  It  is  they  who  latterly  gave  both 
service  and  money  so  lavishly  for  home  and  foreign  benevolences  that 
the  church  is  both  astonished  and  bewildered,  though  it  opens  the 
mouths  of  its  sacks  to  receive  the  supplies  and  it  establishes  unusual 
church  offices,  as  that  of  deaconess,  and  evangelist,  to  afford  safe  out- 
lets for  quickened  womanly  zeal. 

Women  are  taking  an  active,  increasing  share  in  the  education,  the 
thought  and  the  investigations  of  the  age  and  are  passing  into  almost 
Every  Field  every  field  of  work  certainly  to  no  obvious  disadvantage  to  any  worthy 
of  Work.  interest.  This  great  parliament  of  religions  is,  in  evidence,  that  narrow 

conservatism  is  rapidly  decreasing  and  that  our  conception  of  the  re- 
ligious  pulpit  must  widen  until  it  can  take  in  all  faiths,  all  tongues 
which  striveto  enforce  the  living  spirit  of  love  of  God  and  man.  But, 
on  the  principle  that  one  outside  sheep  astray  in  pastures  already 
cropped  to  exhaustion  is  more  to  be  sought  after  than  ninety-nine  in 
the  fold,  this  paper,  designed  to  be  both  a  brief  history  and  discussion 
of  facts,  will  indirectly  remember  the  unconvinced  multitude.  As  the 
remoter  distances  on  the  painter's  canvas  are  important  aids  to  the 
bringing  out  of  his  principal  figures,  so  the  past  is  an  essential  back- 
ground for  the  present. 

Recently  historians  from  critical  comparative  study  have  decided 
that  in  the  progress  of  all  peoples  toward  enlightenment  there  was  a 
time  when  women  represented  the  hardship  of  the  family  and  the  tribe 
or  clan  more  exclusively  than  men  have  represented  such  hardships 
under  later  civilizations.  That  this  so-called  Matriarchate  was  a  higher 


Is  God  a  Re- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  553 

state  of  civilization  than  the  present,  no  one  can  well  believe;  yet  that 
it  had  less  tendency  in  any  way,  good  or  bad,  to  limit  the  freedom  of 
women  is  incontrovertible.  Progress  has  never  moved  along  all  lines 
simultaneously;  an  advance  is  sometimes  so  blunderingly  achieved 
that  a  step  forward  necessitates  a  dozen  steps  backward  to  interests 
that  have  been  so  needlessly  interwoven  that  they  are  all  pushed 
violently  into  the  rear. 

If  Christianity  had  fully  decided  the  modern  status  of  society, 
there  would  have  been  neither  male  nor  female  in  church,  or  state,  or 
education,  or  property,  or  influence,  or  work,  or  honor.  Choice  and 
capacity  would  have  established  all  questions  of  usefulness.  Is  God,  spwter  of"sex? 
who  is  no  respecter  of  persons,  a  respecter  of  sex?  Paul's  exposition 
of  practical  Christianity  is:  "In  honor  preferring  one  another.''  As 
the  heavens  are  high  above  the  earth,  so  is  that  principle  above  those 
who  have  largely  controlled  the  relations  of  men  and  women.  Com- 
pare the  bright  Ithuriel  pointing  his  sword,  "having  touch  of  celestial 
temper,"  with  the  other  one:  "squat  like  a  toad  close  at  the  ear  of 
Eve"  and  not  very  far  from  Adam. 

Under  barbarism,  when  no  child  could  inherit  except  from  the 
mother,  personal  property  and  power  were  as  yet  but  partially  sepa- 
rate from  the  community  interests.  The  tribe  or  clan  was  a  social 
unit  for  offense,  defense  and  ownership.  Their  gods  were  tutelary, 
household ^and  tribal  gods.  Like  other  property  safest  around  the 
hearthstones,  they  or  their  symbols  were  given  into  the  safe  keeping 
of  women.  Religion  and  government  were  not  separate.  The  mothers 
controlled  the  children,  took  part  in  the  sagest  councils  of  religion, 
policy  or  war,  or  became  interpreters,  seers  or  priests  as  spontaneously 
as  women  today,  having  more  leisure  time  than  men,  are  most  active 
in  affairs  of  society  for  their  class  and  in  benevolences  for  the  less 
favored.  In  that  condition  of  morals  women  could  only  safely  be- 
queath wealth  as  chieftainship  to  sons  of  their  own  lineage.  That 
social  order  was  an  accepted  fact  and,  miserable  as  it  was,  it  kept  its 
women  and  its  men  side  by  side,  equals  in  the  onward  march  toward 
a  better  future. 

When  property  and  power  were  gained  by  some  of  the  stronger 
males,  naturally  they  desired  to  bequeath  these  to  their  own  children. 
From  that  time  female  chastity  began  to  be  enforced  as  the  leading 
virtue  for  the  legal  wives  and  daughters.  In  classic  lands  we  know 
that  it  was  the  wives  only  who  were  held  to  this  most  imperative  of  all 
helps  to  high  social  order  and  equity.  Courtesans,  male  and  female, 
were  still  respectable.  Priestesses  still  held  the  high,  often  the  highest 
rank,  still  interpreted  the  oracles,  lived  in  the  temples,  and  their  social 
vices  were  not  only  sanctioned  but  enjoined  by  their  religion.  The 
legal  adoption  of  heirs  to  share  with  or  supersede  children  born  in 
wedlock  was  an  accepted  custom.  Unnatural  vices  also  were  made 
honorable. 

The  ruder  frank  savagery  of  the  Matriarchate  was  considerate  of 
women,  because  it  had  not  fpund  any  way  how  even  tP  attempt  to  be 


554 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Plain  Speak- 
iag. 


Woman    s 


Aptitude 
Religious 
Totion. 


for 
De- 


successful  otherwise.  The  infamous  schemes  which  have  baffled  every 
subsequent  civilization,  which  have  destroyed  many  and  which  must 
destroy  all  if  not  repudiated,  the  futile  schemes  for  securing  virtuous 
wives  and  legitimate  children  without  entirely  discontinuing  a  wide 
license  for  husbands,  fathers  and  sons,  had  not  arisen  for  these  simpler 
heathen  folk. 

Too  much  is  at  stake  here  to  allow  anything  but  plain  speaking. 
God  forbid  that  I  should  charge  all  good  men  and  women  with  will- 
ingly upholding  this  basest  of  all  injustice.  We  inherit  our  early  en- 
vironments. Custom  blinds  us  to  the  ethics  which  we  accept  while 
life  is  roseate;  but  the  men  and  women  of  this  parliament  can  afford  to 
look  all  facts  in  the  face.  The  later  enforced  civil  inferiority  of  women, 
their  legal  pauperism  from  the  day  when  they  become  wives,  the 
church's  solemn  requirement  of  wifely  obedience,  the  husband's  cus- 
tody of  the  wife,  the  entire  education  for  debilitating  seclusive  timid- 
ity and  dependence,  all  sprang  from  the  same  baneful  root.  It  has 
demoralized  even  our  idea  of  a  strong,  beautiful  womanhood.  And 
woman's  long  exclusion  from  the  pulpit,  from  the  most  consecrated 
place  which  Christianity  has  kept  for  its  supposed  best  and  noblest,  is 
the  outgrowth  of  the  same  basal  iniquityo 

Is  this  a  hard  saying?  No  living  historian  who  takes  as  his  search- 
light modern  methods  of  studying  sacred,  secular,  domestic  and  civil 
society  in  mutual  dependence  can  question  this  conclusion.  No  other 
explanation  is  adequate  to  the  various  facts.  The  East  adopted  close 
veiling  and  almost  literal  imprisonment  of  high  class  and  favorite 
women.  Why,  if  not  to  enforce  wifely  chastity?  Even  the  small  feet 
of  the  best  classes  of  Chinese  women  have  an  equally  probable  origin. 
Helplessness  was  security.  The  lower  class  could  be  left  in  greater 
freedom.  But  mental  fetters  are  more  potent  than  physical  bonds. 
Two  antipodal  religions,  Mohammedanism  and  the  Latter  Day  Saints, 
bound  the  consciences,  befogged  the  intellects  and  crucified  the 
souls  of  women  to  give  religious  sanction  to  polygamy  for  men.  One 
high  moral  standard  was  not  adopted.  There  were  but  two  alterna- 
tives— either  plural  wives  whose  supposed  welfare  in  time  and  eternity 
was  hung  upon  the  skirts  of  exalted  husbands,  or  Christendom's  half- 
disguised,  cruel  separation  of  feminine  humanity  into  two  divisions, 
the  sheltered  monogamous  wives  and  those  unwedded  others.  Of  the 
two  plans,  which  is  the  most  unchristian,  let  the  casuists  decide. 

The  highest  code  of  morals  is  not  elastic,  but  both  men  and 
women  must  look  aloft  before  they  can  cordially  appreciate  its  teach- 
ings. To  be  hedged  about  by  conventions  is  not  to  learn  a  self-reliant 
rectitude.  Was  there  ever  a  reason  why  capable,  good  women  should 
not  have  continued  to  be  expounders  of  the  highest  truth  to  which 
their  era  could  attain?  They  have  always  manifested  a  special  apti- 
tude for  religious  devotion.  About  twice  as  many  women  as  men 
are  members  of  churches  in  all  sects,  whose  ministers  are  received 
by  vote,  and  they  are  more  persistent  in  their  attendance  on  relig- 
ious services  everywhere.    This  has  always  been  largely  true.    Has 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  555 

it  ever  been  wise  to  fetter  conscience  or  to  nourish  a  weak  self- 
consciousness  in  the  illumined  presence  of  a  great  hope  which 
points  on  to  an  endless  triumphant  future? 

Must  female  modesty  be  taught  to  shrink  from  the  public  eye  as 
ashamed  of  the  womanhood  God  has  bequeathed  it  in  His  wisdom? 
Dare  one  allow  a  poor,  shrinking  timidity  to  be  pitted  against  sweet, 
retiring  solemn  consolations  and  inspirations  which  comfort  and 
strengthen  needy  humanity?  Can  we  think  of  Jesus  as  possibly  hin- 
dered by  modesty  from  proclaiming  to  sin-laden  multitudes,  "  Blessed 
are  the  pure  in  heart,  blessed  are  the  peacemakers?"  Can  we  say  the 
one  who  counted  not  His  own  life  here  in  the  service  of  others,  indorsed 
a  self-consciousness  so  monstrous  as  to  absorb  and  stifle  the  Divine 
proclamation  of  good  will  to  men?  His  twelve  disciples  were  not 
women;  but  He  went  about  doing  good  and  had  not  where  to  lay  His 
head.  Women  could  hardly  share  His  full  pilgrimages.  But  who  were 
His  personal  friends?  Did  He  not  say,  *' Mary  has  chosen  that  good 
part  which  shall  not  be  taken  away  from  her?"  It  was  not  Jesus  who 
established  the  apostolic  succession. 

If  only  superficial  feminine  propriety  build  up  the  v  Us  between 
women  and  the  most  consecrated  work,  such  walls  will  tumble  down 
without  even  the  blowing  of  a  horn.  The  real  proprieties  will  be  pre- 
served. There  is  no  impropriety  in  proclaiming  truth  from  the  highest  TheBeaiPro. 
house-top.  The  most  consecrated  pulpit  is  less  sacred  than  the  living  pneties  will  be 
principle.  If  reverent  lips  proclaim  holiness  and  truth,  the  gaze  of  the 
thousands  who  listen  can  brush  no  down  from  the  cheek  of  maidenhood 
or  wifehood.  Our  ancestors  took  their  lives  in  their  hands  when  they 
came  to  colonize  this  country.  Their  daughters  took  the  approval  of 
their  own  consciences  and  the  betterment  of  the  lives  of  others  into 
their  hearts  when  they  stepped  unheralded  upon  the  open  platform 
and  into  the  Christian  pulpit.  Their  perils  were  not  largely  physical, 
but  there  was  a  good  deal  of  sore  stepping  upon  the  pricks  of  public 
opinion  and  some  walking  among  the  heated  plowshares  of  intemper- 
ate disapproval.  All  that  has  melted  away  like  black  clouds  in  the 
morning  sunrise,  and  the  cheerful  colors  alone  remain.  The  fitness 
of  the  primary  educators  o^  the  race  to  be  moral  and  religious  teachers 
has  easily  demonstrated  itself.     It  was  as  inevitable. 

In  1853  an  orthodox  Congregational  church  called  a  council  and 
ordained  three  women  pastors,  who  had  been  already  settled  among 
them  for  six  or  eight  months.  Then  followed  a  long  waiting  of  ten 
years.  In  1863  two  women  were  ordained  by  the  Universalist  church, 
Rev.  Olympia  Brown,  one  of  the  speakers  on  this  platform,  and  Dr. 
Augusta  J.  Chapin,  the  first  woman  to  be  honored  in  this  year  of  grace 
as  D.  D.,  who  is  also  chairman  of  the  woman's  branch  of  this  parlia- 
ment. In  that  second  decade,  so  far  as  yet  ascertained,  three  other 
women  received  ordination,  only  five  in  all.  In  the  third  decade 
thirty  or  forty  v/ere  ordained,  and  in  the  fourth  decade  about  two 
hundred  h^ve  received  Qrdin^tipn  from  many  denorninations — Congrc- 


556  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

gationalists,  Universalists,  Christian,  Unitarian,  Protestant,  Methodists, 
Free  Baptists  and  many  other  sects. 

Numbers  of  our  most  earnest  religious  speakers  have  not  chosen 
to  seek  ordination.  Most  of  these  women  are,  or  have  been,  stated 
preachers  or  pastors  of  churches,  and  are  believed  ro  have  proved 
themselves  to  be  successful  above  the  average  in  promoting  the  relig- 
ious welfare  of  the  church  and  community.  This  memorable  and  com- 
memorative season's  succession  of  congresses  in  this  place,  dedicated 
first  to  progress  then  to  art,  is  an  excellent  gauge  of  today's  opinion. 
Even  this  temple  has  not  felt  itself  to  be  profaned  by  the  platform 
presence  of  women,  and  it  is  believed  that  the  hundred  of  feminine 
voices  which  have  been  heard  will  leave  no  discordant  echo  behind. 
This  annealing  world's  parliament  of  religions  welcomes  half  a  score 
of  women  to  share  in  the  presentation  of  comparative  religions. 

The  sympathetic  recognition  of  the  magnetic  influence  of  the  sex 
as  teachers  is  recognized,  the  need  of  representation  for  the  protection 
of  material  interests  is  conceded,  but  who  anticipates  that  the  entrance 
of  another  type  of  humanity  actively  into  the  world's  thought,  with  its 

the^Se'^x^  a^s   modified  insights   and  inspiration   must  widen  the  spiritual  horizon. 

Teachers.  Women  are  needed  in  the  pulpit  as  imperatively  and  for  the  same  reason 

that  they  are  needed  in  the  world,  because  they  are  women.  Women 
have  become — or  when  the  ingrained  habit  of  unconscious  imitation 
has  been  superseded,  they  will  become — indispensable  to  the  religious 
evolution  of  the  human  race.  Every  religion  for  the  people  must  be 
religion  sought  after  and  interpreted  by  the  people.  So  only  can  it 
become  adequate  mentally  and  spiritually  to  the  universal  needs  and 
to  the  intelligent  acceptance  of  a  whole  humanity.  Every  teacher, 
having  taken  into  his  own  heart  a  central  principle,  around  which 
clusters  a  kindred  group  of  ideas,  all  baptized  in  the  light  of  his  be- 
lieving soul,  brings  to  us  vividly  the  fullness  of  his  personal  convictions. 
His  words  are  in  light  with  his  thought,  are  warm  with  his  feeling, 
are  alive  with  his  life.  To  me,  the  pulpit  of  the  future  will  be  a  con- 
secrated platform  upon  which  may  stand  every  such  soul  and  freely 
proclaim  those  best  and  highest  convictions  which  must  convince, 
strengthen,  comfort  and  elevate  his  own  mental  and  spiritual  being. 


Xhe   Divine    3^si^  of  the    Co-operation 
of  iVl^^  ^^d  Women. 


Paper  by  MRS.  LYDIA  H.  DICKINSON. 


Woman  a 
Factor  in  the 
World's  Pro- 
gress. 


HAT  is  the  divine  basis  of  the  co-oper- 
ation of  men  and  women?  In  at- 
tempting briefly  to  answer  this  ques- 
tion we  must  consider  first  the  nature 
of  the  original  bond  between  man  and 
woman.  And  here  secular  history 
gives  us  no  help.  We  find  them  sep- 
arated when  history  begins.  The 
woman  is  subject  to  the  man,  and  cus- 
tom, law  and  the  parties  themselves 
are  acquiescent  in  the  subjection — 
woman  quite  equally  with  man  Yet, 
on  the  other  hand,  history  bears  ample 
witness  to  an  intuition  at  variance 
with  all  these,  an  intuition  that  has 
recognized  in  woman  a  commanding 
factor  in  the  world's  progress  and 
given  to  her  thrones  of  judgment  and 
dominion.  True,  these  concessions  have  been 
made  to  the  exceptional  woman  or  in  the  interest 
of  hereditary  kingship — have  been  made  to  the  Helens,  the  Deborahs, 
the  Catherines  and  Elizabeths.  But  the  concession  proves  the  intui- 
tion, the  more  as  the  women  themselves  have  accepted  the  positions 
and  filled  them  creditably.  For  the  rest,  there  has  never  been  a  peo- 
ple, except,  perhaps,  admitted  barbarians,  among  whom,  before  mar- 
riage, the  woman  has  not  only  been  equal  but  superior  in  love.  Uni- 
versal man  in  all  the  historic  past  has  been  her  subject  here. 

Again,  the  law  in  holding  women  the  same  as  men  amenable  to 
punishment  as  offenders  takes  a  position  also  at  variance  with  the  idea 
of  subjection.  It  recognizes  the  individuality  of  woman,  her  personal 
responsibility,  and  so  far  contradicts  itself  whenever  it  denies,  not  her 
right,  but  her  duty  to  act  as  an  individual  in  all  her  relations  with  him 

558 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  559 

and  society.  In  truth,  the  position  of  woman  in  the  past  has  been  so 
paradoxical  that  to  a  superficial  judgment  the  development  in  her  of  a 
consistent  self-consciousness  would  seem  almost  miraculous.  She  has 
been  at  once  citizen  and  alien,  subject  and  queen.  She  has  by- 
common  consent  been  responsible  for  all  the  evil  and  the  inspiration 
to  all  the  good  that  men  do  Sentimentally  man's  superior,  practically 
his  inferior,  she  has  been  anything  rather  than  what  she  alone  is — his 
equal.  The  name  woman  has  been  the  synonym  for  all  that  is  contra- 
dictory in  human  character  and  experience. 

But  let  us  inquire  into  the  original  bond  between  man  and  woman 
— the  bond  that  determines  their  relations  to  each  other.  To  those 
who  accept  it,  sacred  history  satisfactorily  answers  the  question.  From 
this  source  we  learn  that  He  who  made  them  in  the  beginning  made 
them  male  and  female;  that  the  creative  bond  between  them  is  the 
bond  of  marriage  admitting  of  no  divorce,  because  they  are  no  longer  Or  iginai 
two,   but  one,  being-  joined  together  by  God  Himself — that  is,  ere-  S?°<^  ^*"^^ 

.',  Ti-r  -1  1  •  11      ^^^    *^d     Wo. 

atively.  In  a  relation  or  essential  oneness,  such  as  is  contemplated  man. 
here,  there  can  of  course  be  no  subjection  of  one  to  the  other,  no 
separation  between  them.  They  are  complementary  of  each  other. 
They  are  each  for  the  other  quite  equally.  It  is  clear,  however,  that 
this  prospective  relation  of  essential  oneness  between  the  ixidividual 
man  and  woman  presupposes  two  things — first,  a  basic  marriage  in  the 
universal,  a  marriage  of  man  as  man  with  woman  as  woman,  a  mar- 
riage in  other  words  of  the  essentially  masculine  with  the  essentially 
feminine,  such  a  marriage  or  oneness  of  interest  and  work  in  all  their 
relations  with  one  another  as  would  lay  the  proper  foundation  for  a 
marriage  or  oneness  of  interest  and  work  in  their  more  important, 
because  commanding  relation  with  each  other — commanding  because 
individual  marriage  though  last  in  front  is  first  in  end.  It  gives  the 
law.  As  is  this  relation  ideally  or  actually,  such  is  society,  mutually 
peace-giving  and  helpful,  or  the  reverse.  This  prospective  relation  of 
essential  oneness  between  the  individual  man  and  woman,  presupposes 
a  marriage  in  each  individual,  an  at-one-ment  with  one's  self  that 
would  make  at-one-ment  with  one  other  possible.  Christ's  words  un- 
questionably refer  to  a  time  when,  by  implication,  harmony  prevailed 
on  all  the  planes  of  our  individual  and  associated  life.  **In  the  begin- 
ning," He  said,  "it  was  not  so."  Divorce  was  impossible,  because  they 
are  made  "  male  and  female,"  the  perfect  complements  of  each  other. 
It  may  be  said  that  harmony  on  all  the  planes  of  our  being  would 
preclude  the  idea  of  government  as  we  know  it,  the  need  of  contend- 
ing parties  and  of  the  ballot  to  decide  which  one  shall  rule.  This,  in 
a  sense,  is  true.  Our  idea  of  government,  under  these  conditions, 
would  change  undoubtedly.  As  we  know  it,  government  means  not 
the  love  of  service,  but  the  love  of  dominion;  and  this,  if  my  premise 
is  correct,  came  about  first  through  defection  in  the  individual  from  a 
state  of  at-one-ment  in  himself,  and  then  as  a  consequence  by  the 
departure  of  the  individual  man  and  woman  from  the  idea  of  mutuaj 
service  in  their  relations  with  each  other, 


566  mE  WOkW^  CONGkEss  OP  RElIGldMl 

The  proof  that  the  premise  is  correct  will,  I  think,  appear  when 
we  conclude  what  society  of  necessity  would  be  were  the  idea  of  serv- 
ice the  only  ruling  idea  in  the  marriage  relation  of  today.  Of  course, 
our  individual  and  social  experiences  keep  pace  with  each  other.  We 
realize  simultaneously  on  both  planes.  And  the  social  acts  upon  as 
well  as  reacts  toward  the  individual.  But  the  individual  gives  the 
law.  According  to  sacred  history,  then,  marriage,  a  relation  of  per- 
fect oneness  or  equality,  a  complementary  relation,  precluding  the 
idea  ot  separation  or  subjection,  is  the  original  bond  between  individual 
men  and  women,  because  it  is  the  bond  between  masculine  and  femi- 
nine principles  in  the  individual  mind.  But  marriage,  as  we  have  seen, 
means  harmony,  and  we  have  discord  in  ourselves  and  in  our  relations 
from^the^True  ^^^^  each  other.  How,  then,  came  the  departure  from  the  true  idea? 
Idea.  The  separation,  we  are  told,  dates  from  Eden  and  the  sin  of  Eve,  and 

one  of  the  consequences  of  the  sin  is  recorded,  not,  however,  as  the 
vindicating  judgment  of  the  Almighty,  but  as  the  fact  merely  in  the 
so-called  curse  upon  the  woman  for  listening  to  the  voice  of  the  ser- 
pent.    "Heathy  husband — shall  rule  over  thee." 

Let  us  for  a  moment  consider  this  fact  in  its  relation  to  the  indi- 
vidual mind.  For  all  truth  is  true  for  us  primarily  as  individuals. 
What  we  are  to  others  depends  upon  what  we  are  tojourselves.  We 
have,  then,  in  this  declaration,  a  case  not  of  marriage,-'lMf -of  divorce. 
The  mind  is  at  variance  with  itself.  One  part  rules, 'tftex)tiie^m,ust 
obey.  For  the  mind,  like  man  and  woman,  is  dual,uliy-is  one  only  in 
marriage.  It  is  a  discordant,  too,  when  we  love  what  the  ti-lith  forbids', 
and  a  harmonious,  complementary  one  when  we  love  what  the  truth 
enjoins.  By  common  perception,  love  is  the  feminine  and  truth  the 
masculine  principle.  Love,  when  it  is  the  love  of  self,  leads  us  astray. 
It  led  us  astray  as  a  race.  It  blinded  us  to"  the  real  good.  Truth 
brings  us  back  to  our  moorings.  But  it  can  only"  do  so  by  its  tem- 
porary supremacy  over  love.  This  is  all  we  know.  Our  desires  must 
be  subject  to  our  knowledge.  History  repeats  the  story,  of  our  indi- 
vidual experience  in  larger  character  in  the  relation  between  inan  and 
woman.  Each  is  an  individual,  that  is,  each  is  both  masculine  and 
feminine  in  himself  and  herself,  but  in  their  relations  to  each  other 
man  stands  for  and  expresses  truth  in  his  form  and  activities,  while 
woman  stands  for  and  expresses  love.  Here,  also,  as  in  the  individual, 
the  original  bond  is  marriage,  implying  no  subjection  on  the  part  of 
either  wife  or  husband,  implying  on  the  contrary  perfect  oneness, 
mutual  and  equal  helpfulness.  But  except  in  the  symbolic  story  of 
Edenic  peace  and  happiness,  none  the  less  true,  however,  because 
merely  symbolic,  we  have  no  historic  record  of  that  infantile  experi- 
ence of  the  race. 

Love,  when  it  is  good,  unites  the  truth  in  herself.  But  when  it  is 
the  love  of  evil  or  self,  she  divorces  truth  and  unites  herself  with  the 
false.  This  briefly  is  the  meaning  of  the  separation  between  man  and 
woman  in  the  past;  namely,  first,  the  degradation  of  love  into  self-love, 
and  the  consequent  separation  between  love  and  truth  in  the  individual 


THE  WOkLDS  CONGRESS  OF  RSLlGIOm,  56l 

mind,  a  separation  that,  blinding  us  to  the  highest  good,  makes  it  no 
longer  safe  for  us  to  follow  our  desires;  second,  the  separation  between 
man  and  woman  in  the  marriage  relation,  and  as  a  farther  consequence, 
between  man  and  man  socially. 

If  what  I  have  already  said  be  true,  the  prominence  which  the 
question  of  woman  suffrage  has  assumed  in  the  present  may  be  easily 
understood.  Woman  suffrage  more  or  less  intelligently  for  the  uni- 
versal intuition  of  the  truth  I  have  tried  to  present,  namely,  the  truth 
of  the  creative  oneness  of  man  and  woman.  Human  history,  it  is  true, 
's  the  record  of  a  seeming  divorce  between  them.  But  what  God  hath 
joined  together  man  cannot  put  asunder.  Creatively  one  man  and 
woman  cannot  be  permanently  separated.  Indeed,  their  temporary 
separation  is  providentially  in  the  interest  of  their  higher  ultimate 
union.  We  are  on  our  way  back  to  relations  between  them  of  which 
those  of  our  racial  infancy  were  the  sure  promise  and  held  the  potency. 
Truth  divinely  implanted  in  the  soul  is  our  leader  because  truth  being 
essentially  separative  or  critical  can,  when  necessary,  lead  against 
desire.  We  have  emerged  from  infancy  and  must  prove  our  manhood 
by  overcoming  the  obstacles  to  harmony  we  have  ourselves  created. 
First  nature  without  us,  always  responsive  to  nature  within,  is  in  rebel- 
lion and  must  be  subdued.  Here  again,  "in  the  sweat  of  thy  face  shalt 
thou  eat  bread"  is  not  a  curse  but  the  provision  of  infinite  love  for  our 
development,  physically  and  mentally.  Nature  no  longer  responds 
spontaneously  to  the  needs  of  man,  but  brings  forth  thorns  and  thistles 
and  yields  bread  only  under  compulsion  of  the  clay-cold,  masculine 
intellect,  which  alone  is  able  to  master  nature's  secrets  and  nature  her- 
self. She  understands  the  law  of  must  and  submits  to  the  might  of 
masculine  muscle. 

Woman  has  apparently  no  place  in  this  needful  preliminary  work 
save  to  sustain  the  worker.  True,  in  her  representative  capacity  of 
love,  the  highest  in  both,  she  is  under  subjection;  yet  she  sees,  not 
rationally,  of  course,  in  the  beginning,  but  intuitively,  the  reason  why, 
acquiesces,  and  hidden  from  view  still  leads  while  she  follows;  still 
rules  in  obeying.  For  love,  or  its  opposite,  self-love,  is  always  the  very 
life  of  man,  as  love  is  the  life  of  God  who  created  him.  It  is  always 
the  woman  within  us  that  gives  first  birth,  and  then  responding  to  the 
voice  of  truth  and  falsity  without  leads  us  on  and  out  of  the  wilderness 
or  sends  us  back  to  wander  another  forty  years  before  we  enter  our  Rules  in 
Canaan.  Woman,  yes,  and  women  are,  primarily,  even,  although  ^^y"^«- 
sometimes  ignorantly,  responsible  from  first  to  last.  It  has  not  always 
seemed  so.  The  past  has  been  so  predominately  masculine  as  seem- 
ingly to  obliterate  the  feminine  by  absorption — to  make  the  man  and 
the  woman  one,  and  that  one  the  man.  Yet  only  in  seeming.  In 
reality  woman  has  been  the  inspiration  of  all  that  has  been  done,  both 
good  and  evil.  Tennyson  does  not  see  clearly  when  he  says:  "As  the 
hnsband,.so  the  wife  is."  It  is  always  the  other  way.  It  is  always  the 
clown  within  and  not  without  herself  that  drags  a  woman  down  and 
the  man  with  her. 


562  fH^  WdRLt)'S  CONGRESS  OP  RELIGIONS, 

But  let  us  take  another  step.  Our  way  back  involves  not  only 
the  overcoming  of  obstacles  to  harmony  of  nature  without  us,  the  sub- 
jugation of  nature  and  the  consequent  establishment  of  a  scientific  con- 
sciousness in  accord  with  spiritual  truth  that  harmony  for  man  pre- 
supposes his  rightful  lordship  over  all  below  him,  it  also  involves  the 
Within.  ^^^^^  overcoming  of  nature  within  an  at-one-ment  of  man  with  himself.  And 
here  the  worl<  is  alike  for  both,  in  that  both  are  alike  subject  to  truth. 
In  addition,  however,  she  has  been  externally  subject  to  him.  And 
her  temptation  has  been  to  identify  the  voice  of  truth  within  herself 
with  his  voice,  his  idea  of  truth  for  her.  This,  when  both  are  led  by 
love,  is  the  true  idea  for  both,  since  then  his  voice  is  the  voice  of  truth. 
But  led  by  self-love,  she,  too,  must  listen  to  the  voice  within.  And 
more.  She  must  listen  for  him  as  well  as  for  herself.  Because  so 
listening  she  is  the  very  form  of  embodiment  of  that  love  of  the  truth 
which  alone  can  lead  them  back  to  harmony  in  themselves  with  each 
other  and  with  all  others.  In  other  words,  so  listening  she  is  the 
revelation  of  the  truth  to  man. 

The  legal  disfranchisement  of  woman  in  the  past  has  been  in 
accordance  with  the  truth  for  the  past.  It  has  been  a  strict  necessity 
of  the  situation,  a  necessity  for  women  as  well  as  for  men,  and  with  it 
in  the  past  we  can  have  no  conceivable  quarrel.  Masculine  supremacy, 
the  supremacy  of  truth,  has  been  needed  to  lay  the  foundation  of 
Christian  character,  and  a  Christian  society  in  the  subjection  of  nature 
and  self-love.  But  the  foundations  broadly  and  deeply  laid  in  natural 
and  social  science,  we  can  at  least  see  that  the  corresponding  super- 
structure can  be  after  no  petty  or  personal,  partial  or  class  pattern, 
but  must  be  divinely  perfect;  that  is,  perfect  ''according  to  the  meas- 
ure of  a  man,"  of  man  physical,  intellectual  and  spiritual,  of  man 
individual  and  social,  and  finally  of  man  feminine  as  well  as  mascu- 
line.    We  can  at  last  see  that  love  is  the  fulfillment  of  law. 

This  truth  human  law  must  sometimes  embody  in  order  to  effect 
its  universal  acceptance.  Beliefs  crystallized  into  creeds  and  statutes 
hold  the  human  mind.  It  is  certain  that  belief  in  the  creative  equality 
of  man  and  woman  will  not  prevail  so  long  as  the  statute  book  pro- 
claims the  contrary.  Neither  this  nor  a  practical  belief  in  the  creative 
equality  of  man  and  man.  This  waits  upon  that,  that  upon  individual 
enlightenment  sufficiently  focalized  to  lead  the  general  mind.  A  rela- 
tion of  marriage,  or,  in  other  words,  of  mutual  co-operation  all  the 
way  through  in  all  the  work  of  both,  is  the  creative  relation  between 
man  and  woman.  It  follows  that  as  this  truth  is  seen  and  realized  by 
individual  men  and  women,  society  will  see  the  same  truth  as  its  own 
law  of  life,  to  be  expressed,  ultimated  in  all  human  relations  and  in 
the  work  of  the  world.  This  truth  alone  will  lead  us  back  to  harmony 
in  all  the  planes  of  our  associated  life,  and  the  dawning  recognition  of 
this  truth  explains,  as  I  believe,  the  growing  interest  in  the  modern 
question  of  woman  suffrage. 

One  objection  to  a  further  extension  of  the  right  of  suffrage  has 
weight.    It  should  have  been  considered  when  the  negro  was  admitted 


THE  WOkLb'S  CONGRESS  OP  kPUGtOM^,  S63 

to  citizenship.  Ignorance  is  a  menace  to  the  state.  All  women  are 
not  intelligent.  Certainly  there  is  no  reason  in  advocating  educated 
suffrage.  But  I  know  of  no  other  discrimination,  except,  of  course, 
against  criminals  and  idiots,  that  can  consistently  be  made  against  a 
citizen  under  a  government  that  professes  to  derive  its  just  powers 
from  the  consent  of  the  governed. 

Opinions  vary  as  to  the  actual  effect  of  the  introduction  of  the 
woman  element  into  practical  politics.     It  is  my  own  belief,  of  course, 
that  the  prophets  of  evil  will  find  themselves  greatly  at  fault  in  their 
specific  prognostications.     Woman  suffrage  does  not  mean  to  women     -woman     in 
the  pursuit  of  politics  after  the  fashion  of  men.      But  questions  are  Practical  Poli- 
even   now   before    us,  and  more  will   arise,  that  she  should  help  to  ^^^' 
decide — questions  relating  to  the  saloon,  to  education,  to  the  little 
waifs  of  society  worse  than  orphaned,  to   prison  reforms,  to  all  that 
side  of  life  that  most  vitally  touches  woman  as  the  mother  of  the  race. 
Women  hold,  or  could  hold,  intelligent  opinions  on  all  such  questions; 
and  the  state  should  have  the  benefit  of  them. 

Woman  suffrage  does  not  mean,  as  has  been  charged,  a  desire  on 
the  part  of  women  to  be  like  men  or  to  assume  essentially  masculine 
duties  or  prerogatives.  God  takes  care  of  that.  The  inmost  desire  of 
the  acorn  is  to  become  an  oak  and  nothing  else.  Equally  true  is  it 
that  the  soul  of  woman  irresistibly  aspires  to  the  fulfillment  of  its  own 
womanly  destiny  as  wife  and  mother,  and,  as  a  rule,  to  nothing  that 
definitely  postpones  such  destiny.  Most  emphatically  woman  suf- 
frage does  not  mean  any  persistent  blindness  on  the  part  of  women  to 
their  high  calling  as  the  outward  embodiment  and  representative  of 
what  is  highest  and  best  in  human  nature.  Blind  she  has  been  and  is, 
but  God  is  her  teacher.  He  has  kept  the  soul  of  woman  through  all 
the  ages  of  her  acquiescent  subjection  to  man.  He  has  led  her,  and, 
all  unconsciously  to  Himself,  has  led  man  through  her  up  and  out  upon 
the  high  table-land  of  today;  whence  both  can  see  the  large  meaning  of 
subjection  in  the  past,  and  the  larger  realizations  that  await  their 
accordant  union  in  the  future. 

Imperfectly  as  she  now  apprehends  it,  woman  suffrage  does,  never- 
theless, mean  for  women  a  consistent,  rational  sense  of  personal  respon- 
sibility, and  it  means  this  so  pre-eminently  that  I  could  almost  say 
that  it  means  nothing  else.  Because  upon  this  new  and  higher  sense 
of  personal  responsibility  is  to  be  built  all  the  new  and  higher  relations 
of  woman  in  the  future  with  herself,  with  men  and  with  society.  This 
is  a  theme  in  itself.  I  will  only  say  in  passing,  that  we  are  ready  for 
new  and  higher  relations  between  men  and  women,  that  women  must 
inaugurate  these  relations,  that  an  intuition  of  the  truth  is  the  secret  of 
the  so-called  woman  movement,  of  the  intellectual  awakening  of 
women,  of  their  desire  for  personal  and  pecuniary  freedom,  their  laud- 
able efforts  to  secure  such  freedom,  the  sympathy  and  co-operation  of 
the  best  men  in  these  efforts  and  that  the  bearing  of  all  these  aspects 
of  the  movement  upon  the  future  of  society  gives  us  the  vision  of  the 
poet,  true  poet  and  true  prophet  in  one. 


564  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Then  comes  the  statelier  Eden  back  to  men. 

Then  reign  the  world's  great  bridal  chaste  and  calm. 

Then  springs  the  crowning  race  of  human  kind. 

I  wish  to  emphasize  the  point  that,  without  the  consent  of  woman 
her  subjection  could  never  have  been  a  fact  of  history.  Nothing  is 
clearer  to  my  mind  than  that  man  and  woman  (and  because  of  her,  let 
me  insist)  have  all  along  been  one  in  their  completeness,  as  they 
originally  were,  and  one  day  again  will  be  one  in  their  completeness. 
In  any  relation  between  man  and  woman,  the  most  perfect  as  well  as 
the  most  imperfect,  man  stands  for  the  external  or  masculine  principle 
of  our  common  human  nature.  Thus,  of  course,  women  always  have, 
do  now,  and  always  will,  delight  in  his  external  leadership. 

Now,  however,  we  are  confronting  another  aspect  of  the  relation 
between  man  and  woman.  Under  a  new  impulse,  derived  from  woman 
herself,  man  is  abdicating  his  external  leadership,  his  external  control 
over  her.  She  is  becoming  self-supporting,  self-sustaining,  self-reliant. 
She  is  learning  to  think  and  to  express  her  thought,  to  form  opinions 
^t^s^^oxt  ^^^  ^^  hold  to  them.  In  doing  this,  she  is  apparently  separating 
ing. "  herself  from  man  as  in  the  past  he  has  separated  himself  from  her. 

Really  separating  herself,  some  say,  but  we  need  not  fear.  She  is 
simply  doing  her  part,  making  herself  ready  for  the  new  and  higher 
relation  with  man  to  which  both  are  divinely  summoned.  The  end  to 
be  attained,  a  perfect  relation  between  man  and  man,  symbolized  by, 
but  as  yet  imperfectly  realized  in,  the  divine  institution  of  marriage, 
involves  for  its  realization  equal  freedom  for  both.  Not  independence 
on  the  part  of  either.     No  such  thing  is  possible. 

Inequality  of  natural  opportunity  operates  hardly  against  women. 
It  is  against  this  inequality  that  she  is  now  struggling  on  the  material 
and  intellectual  plane;  that  they  are  struggling,  let  me  say,  for  no 
reflecting  person  can  for  an  instant  suppose  that  the  woman  movement 
does  not  include  men  equally  with  women.  They  are  one,  man  and 
woman,  let  us  continue  to  repeat,  until  we  have  effectually  unlearned 
the  contrary  supposition.  The  woman  movement  means  in  the  divine 
providence  ''the  hard  earned  release  of  the  feminine  in  human  nature 
from  bondage  to  the  masculine."  It  means  the  leadership  henceforth 
in  human  affairs  of  truth,  no  longer  divorced  from  but  one  with  love. 
It  is  the  last  battleground  of  freedom  and  slavery*  We  are  in  the 
dawn  of  a  new  and  final  dispensation.  This  is  why  I  welcome  the 
struggle  for  personal  freedom  on  the  part  of  women  including  her 
struggle  for  the  right  of  citizenship.  It  is  altogether  a  new  recog- 
nition by  what  is  highest  in  man  of  the  sacredness  of  the  individual, 
and  it  insures  the  triumph  of  the  new  impulse. 

The  personal  freedom  of  woman  when  achieved  on  all  planes — 
material,  mental  and  spiritual — will  not  separate  her  from  man.  It 
will  not  harm  the  woman  nature  in  woman.  It  will,  on  the  contrary, 
tend  to  develop  that  nature  as  a  fitting  complement  of  the  nature  of 
man.     It  will  give  her  the  same  opportunity  that  he  has  to  exercise  all 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  565 

her  faculties  free  from  outward  constraint.     It  is  distinctive  character 

that  we  want  in  both  men  and  women  to  base  true  relations  between      Personal 

them,  and  freedom  is  the  only  soil  in  which  character  will  grow.     We  womanr™  ^^ 

are  still  measurably  ignorant  of  the  nature  of  woman  in  women,  of  her 

real  capacities,  inclinations  and  powers,  nor  shall  we  know  these  until 

women  are  free  to  express  them  in  accordance  with  their  own  ideas, 

and  not,  as  hitherto,  in  accordance  with  man's  ideas  of  them. 

In  conclusion,  there  could,  of  course,  be  no  legal  act  disenfranchis- 
ing woman  since  she  was  never  legally  enfranchised.  But  as  it  is  her 
divinely  conferred  privilege  to  be  one  with  man,  the  law  as  it  has  come 
to  be  understood  simply  stands  for  something  that  could  not  be,  and  is 
therefore  misleading  and  vicious.  It  stands  not  only  for  the  subjection 
of  woman,  which  it  has  had  a  right  to  stand  for,  but  it  has  also  come  to 
mean  a  real  and  not  apparent  separation  between  man  and  woman. 
We  must  bear  in  mind  that  this  apparent  separation  is  always  of  the 
man  from  the  woman,  the  masculine  from  the  feminine,  truth  from  love. 


Letter    prom    Lady    H^^^Y    Somerset 


Read  by  DR.  BARROWS  to  the  Parliament. 


Keynote    to 
Dnity. 


EV.  DR.  JOHN  HENRY  BARROWS,  Chair- 
man of  the  World's  Religious  Congresses, 
Chicago.  Honored  Friend:  You  have 
doubtless  been  told  with  fatiguing  reitera- 
tion, by  your  worldwide  clientele  of  corre- 
spondents that  they  considered  the  religious 
congresses  immeasurably  more  significant 
than  any  others  to  be  held  in  connection 
with  the  Columbian  Exposition.  You  must 
allow  me,  however,  to  repeat  this  statement 
of  opinion,  for  I  have  cherished  it  from  the 
time  when  I  had  a  conversation  with  you  in 
Chicago  and  learned  the  vast  scope  and 
catholicity  of  the  plans  whose  fulfillment 
must  be  most  gratifying  to  you  and  your  associates, 
for,  with  but  few  exceptions  among  the  religious  lead- 
ers of  the  world,  there  has  been,  so  far  as  I  have  heard  and  read,  the 
heartiest  sympathy  in  your  effort  to  bring  together  representatives  of 
all  those  immeasurable  groups  of  men  and  women  who  have  been 
united  by  the  magnetism  of  some  great  religious  principle,  or  the  more 
mechanical  efforts  that  give  visible  form  to  some  ecclesiastical  dogma. 
The  keynote  you  have  set  has  already  sounded  forth  its  clear  and  har- 
monious strain,  and  the  weary  multitudes  of  the  world 'have  heard  it 
and  have  said  in  their  hearts:  "Behold,  how  good  and  how  pleasant 
it  would  be  if  brethren  would  dwell  together  in  unity!" 

I  have  often  thought  that  the  best  result  of  this  great  and  unique 
movement  for  a  truly  pan-religious  congress  was  realized  before  its 
members  met,  for  in  these  days  the  press,  with  its  almost  universal  hos- 
pitality toward  new  ideas,  helps  beyond  any  other  agency  to  establish 
an  equilibrium  of  the  best  thought,  affection  and  purpose  of  the  world, 
and  is  the  only  practical  force  adequate  to  bring  this  about. 

By  nature  and  nurture  I  am  in  sympathy  with  every  effort  by 
which  men  may  be  induced  to  think  together  along  the  lines  of  their 
agreement  rather  than  of  their  antagonism,  but  we  all  know  that  it  is 
mpre  easy  to  get  them  together  than  to  think  together.     For  this 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  567 

reason  the  congresses,  which  are  to  set  forth  the  practical  workings  of 
various  forms  of  religion,  were  predestined  to  succeed,  and  their  influ- 
ence must  steadily  increase  as  intelligent  men  and  women  reflect  upon 
the  record  of  the  results.  It  is  the  earnest  hope  of  thoughtful  religious 
people  throughout  the  world,  as  all  can  see  who  study  the  press  from 
a  cosmopolitan  point  of  view,  that  out  of  the  nucleus  of  influence 
afforded  by  the  congress  may  come  an  organized  movement  for 
united  activity  based  on  the  Fatherhood  of  God  and  the  brotherhood 
of  man. 

The  only  way  to  unite  is  never  to  mention  subjects  on  which  we 
are  irrevocably  opposed.  Perhaps  the  chief  of  these  is  the  historic 
Episcopate;  but  the  fact  that  he  believes  in  this  while  I  do  not  would 
not  hinder  that  good  and  great  prelate,  Archbishop  Ireland,  from 
giving  his  hearty  help  to  me,  not  as  a  Protestant  woman  but  as  a  tem- 
perance worker.  The  same  was  true  in  England  of  that  lamented 
leader.  Cardinal  Manning,  and  is  true  today  of  Monsignor  Nugent,  of 
Liverpool,  a  priest  of  the  people,  universally  revered  and  loved.  A 
consensus  of  opinion  on  the  practical  outline  of  the  golden  rule,  de-  n^^***  ^^ 
clared  negatively  by  Confucius  and  positively  by  Christ,  will  bring  us  ^* 

all  into  one  camp,  and  that  is  precisely  what  the  enemies  of  liberty, 
worship,  purity  and  peace  do  not  desire  to  see;  but  it  is  this,  I  am 
persuaded,  that  will  be  attained  by  the  great  conclave  soon  to  assem- 
ble in  the  White  City  of  the  West. 

The  congress  of  religions  is  the  mightiest  oecumenical  council  the 
world  has  ever  seen;  Christianity  has  from  it  everything  to  hope;  for 
as  the  plains,  the  tablelands,  the  foothills,  the  mountain  ranges,  all 
conduct  alike,  slowly  ascending  to  the  loftiest  peak  of  the  Himalayas, 
so  do  all  views  of  God  tend  toward  and  culminate  in  the  character  the 
life  and  Work  of  Him  who  said:  "And  I,  if  I  be  lifted  up,  will  draw  all 
men  unto  Me." 

Believe  me,  yours  in  humble  service  for  God  and  humanity. 

Isabel  Somerset. 


jfhe  Influence  of  Religion  on  \Yomen. 

Paper  by  REV.  MRS.  ANNIS  F.  F.  EASTMAN,  of  West  Bloomfield,  N.  Y. 


One  Kind  of 
Religion. 


N  Eve,  the  mother  of  evil,  and  Mary,  the  mother 
of  God,  we  have  the  two  extremes  of  religious 
thought  concerning  woman.  It  is  worthy  of 
note  that  neither  of  these  conceptions  was 
peculiar  to  the  Hebrew  mind.  In  the  sacred 
book  of  the  Hindus  we  have  a  counterpart  of 
Eve  in  the  nymph  Menaka,  of  whom  the  man 
complains,  in  the  spirit  of  Adam:  "Alas, 
what  has  become  of  my  wisdom,  my  prudence, 
my  firm  resolution?  Behold,  all  destroyed  at 
once  by  a  woman!" 

In  the  sacred  oracles  of  the  Chinese  we 
find  these  words:  '^All  was  subject  to  man  in 
the  beginning.  The  wise  husband  raised  up  a 
bulwark  of  walls,  but  the  woman,  by  an  ambitious 
desire  of  knowledge,  demolished  them.  Our 
misery  did  not  come  from  heaven;  she  lost  the  human  race."  In  the 
religious  annals  of  the  Greeks  also,  we  have  Pandora,  the  author  of  all 
human  ills.  Everywhere  in  the  religious  history  of  mankind  you  will 
find  some  trace  of  the  divine  woman,  mother  of  the  incarnate  Deity 
On  the  walls  of  the  most  ancient  temples  in  Egypt  you  may  see  the 
goddess  mother  and  her  child.  The  same  picture  is  veiled  behind 
Chinese  altars,  consecrated  in  Druid  groves,  glorified  in  Christian 
churches,  and  in  all  these  the  underlying  thought  is  the  same.  Before 
entering  upon  an  investigation  of  the  relation  of  religion  to  woman,  we 
must  decide  what  we  mean  by  religion. 

If  we  mean  any  particular  form  of  faith,  body  of  laws,  institu- 
tions, organization,  whether  Hindu,  Greek,  Hebrew  or  Christian,  then 
we  are  forced  to  the  conclusion  that  no  one  of  these  has  given  to 
woman  an  equal  place  with  man  as  the  full  half  of  the  unit  of  humanity; 
for  every  organized  religion,  every  religion  which  has  become  a  human 
institution,  teaches  the  headship  of  man  and  that  involves,  in  some 
measure  and  degree,  the  subjection  of  woman  and  her  consequent 
inferiority. 

m 


Rev.  Annis  F.  Eastman,  West  Bloomfield,  N.  Y. 


THS:  WOkLD'S  CONGRESS  OP  k^LIGlONS,  571 

The  Vedas  declare  that  a  husband,  however  criminal  or  defective, 
Is  in  the  place  of  the  supreme  to  his  wife.  Plato  presents  a  state  of 
society  wholly  disorganized  when  slaves  are  disobedient  to  their  mas- 
ters, and  wives  on  an  equality  with  their  husbands.  Aristotle  charac- 
terized women  as  being  of  an  inferior  order,  and  Socrates  asks  the 
pathetic  question:  "  Is  there  a  human  being  with  whom  you  talk  less  l^IS.®^^^' 
than  with  your  wife?"  Poor  Socrates  judged  the  sex,  we  may  imagine, 
as  the  modern  sage  is  apt  to  do,  by  that  specimen  with  which  he  was 
most  familiar.  Tertullian,  one  of  the  most  spiritual  of  the  Christian 
fathers,  said:  "Submit  your  head  to  your  husband  and  you  will  be 
sufficiently  adorned." 

Luther,  dear  Father  Luther,  who  builded  better  than  he  knew, 
said:  **No  gown  worse  becomes  a  woman  than  that  she  should  be 
wise.'*  A  learned  bishop  of  today  said:  "Man  is  the  head  of  the  fam- 
ily; the  family  is  an  organic  unity,  and  cannot  exist  without  subordi- 
nation. Man  is  the  head  of  the  family  because  he  is  physically 
stronger,  and  because  the  family  grows  out  of  a  warlike  state,  and  to 
man  was  intrusted  the  duties  of  defense." 

These  are  the  sentiments  of  leaders  of  the  great  systems  of  relig- 
ious doctrine  and  they  reflect  the  spirit  of  organized  religion  from  the 
beginning  until  now.  If,  however,  by  religion  we  mean  that  universal 
spirit  of  reverence,  fear  and  worship  of  a  spiritual  being  or  beings,  be- 
lieved to  be  greater  than  man,  yet  in  some  respects  like  man ;  if  we  mean 
that  almost  universal  conviction  of  the  race,  that  there  is  that  in  man 
which  transcends  time  and  sense;  if  we  believe  that  religion  is  that  in 
man  which  looks  through  the  things  which  are  that  he  may  be  able  to 
perceive  the  right  and  choose  it;  if,  in  a  word,  religion  be  the  possibil- 
ity of  the  fellowship  of  the  spirit  of  man  with  the  spirit  of  God,  then 
its  relation  to  woman,  as  to  man,  has  been  that  of  inspiring  guide  to  a 
fuller  light. 

With  this  conception  of  religion  we  see  that  it  is  a  matter  of 
growth;  the  religious  life  of  the  race  is  a  matter  of  growth  and  educa- 
tion. In  seeking  to  discern  what  part  religion  thus  conceived  has 
played  in  the  advancement  of  our  race,  we  must  go  back  of  religion  to 
man,  because  religion  was  made  for  man  and  by  man,  not  man  for  or 
by  religion;  first  that  which  is  natural,  afterward  that  which  is  spiritual. 
When  you  have  scanned  the  earliest  written  records  of  mankind  you 
have  not  yet  arrived  at  the  root  of  things.  When  you  find  what  you 
believe  are  the  conceptions  of  the  primitive  man  concerning  God  and 
the  supernatural  world  you  have  not  arrived  at  the  roots  of  things. 
For  his  gods,  his  beliefs,  as  to  the  mystery  by  which  he  is  encom- 
passed, were  born  of  his  effort  to  explain  and  account  for  that  which 
is  in  his  own  condition  and  circumstance. 

The  religions  of  various  peoples,  we  now  see,  were  not  superim- 
posed upon  them  by  God;  they  were  the  outgrowth  of  the  actual  life 
^of  the  race.  They  were  an  attempt  on  man's  part  to  explain  himself 
and  nature,  to  answer  the  question  asked  him  by  his  own  being  and 
.the  universe  without.     Woman's  religious  position,  therefore,  in  any 


672  THE  WORLD'S  CONGRESS  OE  RELIGIONS, 

nation,  is  only  the  supernatural  or  religious  sanction  put  upon  hef 
actual  position  in  that  nation.  Among  primitive  peoples  she  is  always 
a  drudge,  a  chattel,  a  mere  possession,  her  only  actual  value  being  that 
of  the  producer  of  man. 

This  state  of  things,  of  course,  had  its  antecedent  causes,  which 
we  may  trace  in  that  seemingly  blind  struggle  for  existence  which 
prevailed  among  the  owners  of  animals  below  man,  out  of  which  one 
type  after  another  emerged  because  of  superior  strength  or  more  per- 
Antecedent;  fcct  adaptation  to  environment.  Here  we  find  the  foundations  of  that 
Cautjes.  physical  and  mental  inferiority  of  the  female  which  has  been  the  reason 

of  woman's  position  in  human  society  in  all  times.  A  foremost  scien- 
tist says:  'The  superiority  of  male  mammals  is  a  remarkable  fact.  It 
is  due  to  causes  little  creditable  to  the  male  character  in  general.  Not 
one  particle  of  it  is  attributable  to  their  noble  efforts  in  protection  and 
supporting  the  females  and  their  own  offspring.  It  is  the  result  of  a 
sexual  selection  growing  out  of  the  struggle  between  the  males  for  the 
possession  of  the  females."  This  simple  scientific  fact  might  well  be 
commended  to  the  theologian  who  argues  the  natural  subjection  of 
woman  through  what  he  is  pleased  to  call  the  purposes  of  nature  as 
seen  in  the  lower  orders  of  life. 

You  are  familiar  with  the  argument  that  the  male  bird  sings  louder 
and  sweeter  than  the  female;  therefore,  a  woman  cannot  be  a  poet. 
In  most  mammals  the  male  is  larger,  more  beautiful,  more  sagacious 
than  the  female,  and  is  exempt  from  most  of  the  unpleasant  labors 
connected  with  the  rearing  and  defense  of  the  young;  therefore,  a 
woman  cannot  understand  politics.  You  can  easily  find  instances,  if 
you  like,  in  natural  history  of  what  we  might  call  nature's  favoritism 
of  the  female.  Why  do  you  not  speak  of  the  ostrich,  the  male  of 
which  sits  on  the  eggs,  hatches  out  the  young  and  takes  principal  care 
of  them?  Why  do  you  not  instance  that  fine,  beautiful  variety  of 
spider  of  which  the  female  invariably  devours  her  consort  when  he  is 
of  no  further  use  to  her?  What  if  that  custom  should  become  preva- 
lent among  women? 

The  fact  is  that  these  things  prove  nothing.  If  we  have  made  any 
progress,  it  is  away  from  nature.  We  are  not  spiders,  nor  lions,  nor 
birds.  We  are  man,  male  and  female,  and  we  want  to  be  angels,  or  we 
used  to  when  we  went  to  Sunday-school.  It  is  unworthy  of  .us  to  go 
back  to  the  conduct  of  life  among  the  lower  animals  to  bolster  up  any 
of  the  remaining  abuses  of  human  society.  The  point  is  just  here. 
We  cannot  trace  the  degraded  and  subject,  position  of  woman  in 
ancient  times  to  the  religious  ideals  of  her  nature  and  place  in  the 
creation,  but  the  reverse  is  true  in  a  large  measure.  We  can  trace  her 
religious  position  to  her  actual  position  in  primitive  society,  and  this 
in  its  turn  back  to  those  beginnings  of  the  human  animal  which  science 
is  just  beginning  to  discover  and  which  will  probably  always  be  mat- 
ter of  speculation. 

We  always  find  the  position  of  woman  improving,  as  warlike  activ- 
ities are  replaced  by  industrial  activities.  When  war  and  the  chase  were 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


573 


the  sole  questions  of  human  kind,  the  qualities  required  in  these  formed 
their  chief  measure  of  excellence.  The  position  of  woman  in  ancient 
Egypt,  in  her  most  brilliant  period,  was  higher  than  in  many  a  modern 
state.  Egypt  was  an  industrial  state  when  we  knew  it  first.  Herbert 
Spencer  says:  "There  are  no  people,  however  refined,  among  whom 
the  relative  position  of  the  man  and  woman  is  more  favorable  than 
with  the  Laps.  It  is  because  the  men  are  not  warriors.  They  have  no 
soldiers;  they  fight  no  battles,  either  with  outside  foreigners  or  be- 
tween the  various  tribes  and  families.  In  spite  of  their  wretched  huts, 
dirty  faces,  primitive  clothing,  their  ignorance  of  literature,  art  and 
science,  they  rank  above  us  in  the  highest  element  of  true  civilization — 
the  moral  element — and  all  the  military  nations  of  the  world  may  stand 
uncovered  before  them." 

The  same  writer  points  out  the  fact  that  woman's  position  is  more 
tolerable  when  circumstances  lead  to  likeness  of  occupation  between 
the  sexes.  Among  the  Cheroops,  who  live  upon  fish  and  roots  which 
the  women  get  as  readily  as  the  men,  the  women  have  an  influence 
very  rare  among  Indians.  Modern  history  also  teaches  us  that  when 
women  become  valuable  in  a  commercial  sense  they  are  treated  with 
a  deference  and  respect  which  is  as  different  from  the  sentimental 
adoration  of  the  poet  as  from  the  haughty  contempt  of  the  philoso- 
pher. 

Another  important  influence  in  the  advancement  of  woman  as  of 
man  is  the  influence  of  climate.  It  is  a  general  rule,  subject  of 
course  to  some  exceptions,  that  a  tropical  climate  tends  to  degrade 
woman  by  relaxing  her  energy  and  exposing  her  purity.  The  rela- 
tively high  regard  in  which  woman  was  held  by  some  of  the  tribes  of 
the  north  of  Europe,  the  strictures  of  the  marriage  bond  in  the  case  of 
the  man  as  well  as  the  woman,  may  be  partially  explained  by  climatic 
influences,  though  among  these  people,  as  among  all  barbarians,  woman 
was  under  the  absolute  authority  of  husband  or  guardian,  and  could 
be  bought,  sold,  beaten  and  killed.  Yet  she  was  the  companion  of  his 
labors  and  dangers — his  counselor.  She  had  part  of  all  his  wars,  en- 
couraging men  in  battle  and  inspiring  even  dying  soldiers  with  new 
zeal  for  victory. 

Every  religion  is  connected  with  some  commanding  personality 
and  takes  from  him  and  his  teachings  its  general  trend  and  spirit,  but 
in  its  onward  course  of  blessing  and  conquest  it  soon  incorporates 
other  elements  from  the  peoples  who  embrace  it.  Thus  Buddhism  is 
not  the  simple  outgrowth  of  the  teachings  of  Buddha.  Organized 
Christianity  is  not  the  imitation  of  the  life  and  teachings  of  Christ 
among  His  followers.  Christianity  is  the  teaching  of  Jesus,  plus  Juda- 
ism, plus  the  Roman  spirit  of  law  and  justice  and  Grecian  philosophy, 
plus  the  ideals  of  medieval  art,  plus  the  nature  of  the  Germanic  races, 
plus  the  scientific  spirit  of  the  modern  age. 

It  would  be  interesting  to  balance  the  gains  and  losses  of  a  relig- 
ion in  their  various  transitions,  but  it  is  aside  from  our  purpose  to  get 
^t  the  true  genius  of  a  religion.    We  must  go  back  to  the  teaching  of 


The    Moral 

Element. 


Influence    of 
Climate. 


574  THE   WORLDS  CONGRESS  OF  RELIGIONS, 

its  founders,  and  in  every  instance  we  find  these  teachings  far  in  advance 
of  the  average  life  of  the  peoples  among  whom  they  arose. 

No  one  can  study  the  words  of  Buddha,  of  Zoroaster,  Confucius, 

E    uai   in   Mohammed  and  Moses  without  seeing  a  divine  life  and  spirit  in  them 

Spiritual      which  is  not  a  reflection  from  the  state  of  society  in  which  they  lived. 

Things.        Charity  is  the  very  soul  of  Buddhic  teaching.     "  Charity,  courtesy, 

benevolence,  unselfishness  are  to  the  world  what  the  linch-pin  is  to  the 

rolling  chariot." 

Buddha  declared  the  equality  of  the  male  and  female  in  spiritual 
things.  The  laws  of  Moses  exalt  woman.  The  Elohistic,  or  more 
strictly  Jewish  account  of  creation,  puts  male  and  female  on  a  level. 
So  God  created  man  in  His  own  image — in  the  image  of  God  created 
He  him — male  and  female  created  He  them,  and  the  Lord  blessed  them. 
Christ  said:  **  Whosoever  doth  the  will  of  God,  the  same  is  My  brother 
and  sister  and  mother."  Did  He  not  teach  here  that  spiritual  values 
are  the  only  real  and  elementary  ones,  and  that  oneness  of  spirit  and 
purpose  was  a  stronger  tie  than  that  of  blood?  Is  not  this  also  the 
teaching  when  He  says:  "  Call  no  man  father;  one  is  your  father.  No 
man  master;  one  is  your  master." 

In  that  declaration  which  we  quoted  before,  "  The  Sabbath  was 
made  for  man,"  is  the  magna  charta  of  man's  freedom  and  headship, 
male  and  female.  The  Sabbath  was  the  chief  institution  of  the  Jews, 
their  holy  of  holies,  whose  original  significance  was  so  overlaid  with 
the  priestly  laws  and  prohibitions  that  it  had  become  a  hindrance  to 
right.  It  was  a  machine  in  which  the  life  was  caught  and  torn  and 
destroyed.  Christ  says:  "  Sabbath  was  made  for  man."  So  all  institu- 
tions, all  creeds,  everything,  was  made,  planned  and  devised  for  man. 
The  life  is  the  fruit,  and  if  any  institution,  any  right  or  form  or  deed 
is  found  to  be  hampering  and  hindering,  the  growing  life  or  spirit  of 
man  wants  to  cast  it  off,  events  Christ  defied  the  man-made  laws  of 
His  people  when  He  healed  the  man  with  the  withered  hand. 

In  His  declaration  of  the  supremacy  of  love,  when  He  foretold 
that  He,  the  supreme  lover  of  the  soul,  once  lifted  up  should  draw  all 
men  unto  Himself,  He  sounded  the  death  knell  of  the  reign  of  force  in 
the  earth  and  destroyed,  by  cutting  its  roots,  that  headship  of  man 
which  grows  out  of  the  warlike  state  of  human  society. 

If  Christ's  speech  was  silver.  His  silence  was  golden.  He  simply 
ignores  the  distinctions  of  rank  and  class  and  race  and  sex  among 
men.  He  has  nothing  to  say  about  manly  virtues  and  womanly  virtues 
but,  "Blessed  are  the  meek,"  not  meek  women;  ''Blessed  are  the  merci- 
Hj8  Silence  ful,"  "the  pure  in  heart."  Paul  commends  the  wife  to  submission  to 
the  master  husband,  which  was  the  sentence  of  the  world  upon  woman 
in  his  day.  But  in  that  Gospel  which  gave  her  Christ,  her  lot  was  un- 
folded with  the  germ  of  that  independence  and  equality  of  woman 
with  man,  which  is  beginning  to  blossom  and  bear  fruit  in  the  latter 
half  of  the  nineteenth  century. 

Christ  declared  eternal  principles.  He  did  not  invent  them;  they 
>vere  always  true.     Men  make  systems  good,  serving  a  valuable  put" 


Golden. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


575 


pose,  but  they  have  their  day  and  cease  to  be.  If  it  be  urged  that  the 
progress  of  Christianity  since  Christ's  day  has  often  seemed  to  be 
backward  from  His  ideal,  in  reference  to  the  man  and  the  woman, 
there  is  but  one  answer,  and  that  is,  tha^  Christianity,  as  He  proclaimed 
it,  soon  became  mingled  with  Jewish  and  Grecian  philosophy  and 
received  the  impress  of  the  Romans  and  the  different  peoples  that 
embraced  it;  yet  all  the  time  it  was  slowly  molding  the  race  to  its  own 
heavenly  pattern,  while  today  the  principles  of  Jesus  are  finding  new 
presentations  and  confirmations  in  the  scientific  spirit  of  this  genera- 
tion. They  are  not  only  in  full  accord  with  the  revelations  of  science 
concerning  man's  beginning,  but  when  science  and  religion  seek  to 
point  out  the  lines  on  which  the  farther  advance  of  the  race  must  be 
found,  they  say  at  once:     Love  is  the  fulfilling  of  the  law. 

There  are  two  ways  of  reading  history.  One  way  is  to  get  the 
facts  and  draw  your  conclusions  from  them.  The  other  is  to  make 
your  case  first  and  search  the  history  of  mankind  for  facts  to  support 
it.  The  latter  is  the  more  popular  way.  Ihese  two  ways  place  them- 
selves before  me  as  I  endeavor  to  trace  the  influence  of  Christianity  on 
woman's  development,  or  of  religion  on  woman's  development.  If  I 
could  only  make  up  my  mind  that  religion  had  been  her  greatest  boon, 
or  her  greatest  curse,  then  the  matterof  proving  either  might  be  easier. 
When  I  began  the  research  on  this  subject  my  mind  was  absolutely 
unprejudiced.  I  studied  the  history  of  the  religious  life  of  mankind 
as  I  would  study  any  subject.  I  found  religion  to  be  one  of  the  factors 
in  the  human  problem,  like  war,  or  like  climate.  I  found  also  that  it 
was  impossible  to  separate  the  influence  of  religion  upon  woman  from 
its  influence  upon  man.  For  neither  is  the  man  without  the  woman, 
nor  the  woman  without  the  man.  There  is  no  man's  cause  that  is  not 
woman's,  and  no  woman's  cause  that  is  not  man's.  If  religion  has 
been  a  beneficent  influence  to  man,  it  has  been  to  woman  in  like  man- 
ner, though  it  could  not  raise  her  at  once  to  his  level,  because  it  found 
her  below  him. 

The  fact  is  that  men  and  women  must  rise  or  sink  together.  It  is 
true  in  this  matter  as  in  all.  The  letter  killeth;  the  spirit  maketh  to 
live.  The  letter  of  religion  as  contained  in  bodies  of  doctrine,  in  cere- 
monial laws,  in  all  those  things  pertaining  to  the  religious  life  which 
come  with  observation,  has  in  all  ages  been  hampering  and  hindering 
man's  progress,  male  and  female.  But  the  spirit  of  religion  which 
recognizes  religion  as  the  spirit  of  man  and  binds  it  to  the  infinite 
spirit,  which  acknowledges  the  obligation  of  man  to  God  and.  to  his 
fellows,  which  brings  man  finally  under  spiritual  attunement  with  Him 
who  is  neither  man  nor  woman,  the  Christ  of  God — this  is  at  once  the 
most  perfect  flower  of  man's  progress.  Of  the  relation  of  woman  to 
religion  as  the  interpreter  of  its  profoundest  truths,  there  is  no  time  to 
speak.  Of  the  growing  dependence  of  organized  Christianity  upon 
woman,  there  is  no  need  to  speak.     Her  works  speak  for  h^r. 


Two  Ways  of 
Reading  His- 
tory. 


Must  Rise  or 
Sink  Together. 


o 

6 

ft 

O 

cr 
tn 
o 


'Xhe  \^omen  of  [ndia. 

Paper  by  MISS  JEANNE  SORABJI,  of  Bombay. 


WOULD  ask  you  to  travel  with  me  in  thought  over 
thirteen  thousand  miles  across  the  seas  to  have  a 
glimpse  at  India,  the  land  of  glorious  sunsets, 
the  continent  inhabited  by  peoples  differing 
from  each  other  almost  as  variously  as  their 
numbers  in  language,  caste  and  creed,  and  yet 
I  may  safely  say  I  can  hear  voices  in  concord 
from  my  country  saying:  "Tell  the  women  of 
America  we  are  being  enlightened,  we  thirst 
after  knowledge  and  we  are  awakening  to  the 
fact  that  there  is  no  greater  pleasure  than  that 
of  increasing  our  information,  training  our 
minds  and  reaching  after  the  goal  of  our  am- 
bitions." It  has  been  said  to  me  more  than 
once  in  America  that  the  women  of  my  coun- 
try prefer  to  be  ignorant  and  in  seclusion;  that 
they  would  not  welcome  anybody  who  would  attempt  to  change  their 
mode  of  life.  To  these  I  would  give  answer,  as  follows:  The  nobly 
born  ladies,  Zananas,  shrink,  not  from  thirst  for  knowledge,  but  from 
contact  with  the  outer  world.  If  the  customs  of  the  country,  their 
castes  and  creeds  allowed  it,  they  would  gladly  live  as  other  women  Effect  of 
do.  They  live  in  seclusion;  not  ignorance.  Highly  cultured  British  nrtflds^^  *^^ 
women,  with  love  for  the  Master  burning  in  their  hearts,  have  the  ex- 
ceptional privilege  of  being  their  companions  and  teachers,  and  they 
have  marveled  at  the  intelligence  of  some  of  them. 

Tis  religion  that  does  give 
Sweetest  comfort. 

These  secluded  ladies  make  perfect  business  women.  They  man- 
age their  affairs  of  state  with  a  grace  and  manner  worthy  consider- 
ation. Do  we  wish  these  women  to  give  up  seclusion  and  live  as  other 
women  do?  Let  us,  the  Christian  women  of  the  world,  give  up  to  our 
high  and  holy  calling  in  Christ  Jesus;  let  our  lights  shine  out  brill- 
iantly, for  it  is  the  life  that  speaks  with  far  greater  force  than  any 
words  from  our  lips,  and  let  us  with  solemnity  grasp  the  thought  that 


37 


577 


578  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

we  may  be  obstacles  in  the  paths  of  others.  Are  we  living  what  we 
preach  about?  Do  we  know  that  some  one  is  better  for  our  being  in 
the  world?  If  not,  why  is  it  not  so?  Let  us  attend  to  our  lamps  and 
keep  them  burning. 

The  women  of  India  are  not  all  secluded,  and  it  is  quite  a  natural 
thing  to  go  into  homes  and  find  that  much  is  being  done  for  the  uplift- 
ing of  women.  Schools  and  colleges  are  open  where  the  women  may 
attain  to  heights  at  first  thought  impracticable.  The  Parsee  and  Brah- 
man women  in  Bombay  twenty  years  ago  scarcely  moved  out  of  their 
houses,  while  today  they  have  their  libraries  and  reading  rooms,  they 
can  converse  on  politics,  enjoy  a  conversation  and  show  in  every 
movement  culture  and  refinement  above  the  common.  Music,  paint- 
ing, horsemanship  come  as  easily  to  them  as  spelling  the  English  lan- 
guage correctly.  The  princes  of  the  land  are  interesting  themselves  in 
the  education  of  the  women  around  them.  Foremost  among  these  is 
the  Maharajah,  of  Mysore,'who  has  opened  a  college  for  wometi,  which 
has  for  its  pupils  Hindu  ladies,  maidens,  matrons  and  widows  of  the 
highest  caste.  This  college  is  superintended  by  an  English  lady  and 
has  all  the  departments  belonging  to  the  ladies'  colleges  of  Oxford 
and  Cambridge  of  England.  It  is  the  only  college  where  the  zither, 
the  vena  and  the  violin  are  taught.  The  founder  had  to  work  three 
long  years  before  he  was  able  to  introduce  these  instruments,  for  the 
simple  reason  that  these  nobly  born  high  caste  women  associated  the 
handling  of  musical  instruments  with  the  stage  and  women  of  no 
repute. 

There  are  schools  and  colleges  for  women  in  Bombay,  Poona  and 
Schools  and  Guzcrap;  also  Calcutta,  Alahabad,  Missoorie  and  Madras.  The  latter 
Womenf^^^°^  college  has  rather  the  lead  in  some  points  by  conferring  degrees  upon 
women.  The  Victoria  high  school  has  turned  out  grand  and  noble 
women,  so  also  has  the  new  high  school  for  women  in  the  native  city 
of  Poona.  These  schools  have  Christian  women  as  principals.  The 
college  of  Ahrmedabad  has  a  Parsee  (Christian)  lady  at  its  head. 
What  women  have  done  women  can  do. 

Do  you  wish  to  see  purity  as  white  as  the  driven  snow  in  woman? 
Allow  me  to  bring  before  you  in  thought,  that  form  of  a  beautiful 
woman  of  Incjia,  the  Pundita  Ramabai,  who  has  opened  the  Sharida 
Sadan,  or  widow's  home,  in  India.  She  has  traveled  a  great  deal,  and 
was  in  America  for  awhile,  taking  from  you  sympathy,  affection  and 
funds  for  her  noble  work.  Do  you  wish  to  hear  of  learned  women? 
Again  let  me  mention  the  Pundita  Ramabai  and  in  companionship 
with  her  Cornelia  Sorabji,  B.  A.,  LL.  D.  Men  and  women  have 
written  of  these  in  prose  and  song;  their  morality  is  unquestionable, 
their  religion  beautiful  (for  they  belong  to  Christ  Jesus),  their  humility 
proverbial.  These  are  women  for  a  nation  to  be  proud  of.  Having 
prepared  themselves  to  fill  important  posts  they  have  gone  back  to 
their  country  and  their  life  to  glorify  their  Maker.  These  good  women 
must  have  had  good  mothers.  I  can  speak  of  one  who  lives  the  life  of 
which  she  is  so  great  an  advocate;  with  her  godliness  and  refinement  go 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  579 

hand  in  hand;  her  faith  in  God  is  wonderful  and  her  children  will  look 
back  in  years  to  come  and  call  her  blessed.  There  are  others  worthy 
of  your  notice,  the  poet  Sumibai  Goray,  the  physician,  Dr.  Anandibai 
Joshi,  whom  death  removed  from  our  midst  just  as  she  was  about  start- 
ing her  grand  work,  and  the  artist  of  song,  Mme.  Therze  Langrana, 
whose  God-given  voice  thrills  the  hearts  of  men  and  women  in 
London.     My  countrywomen  have  been  at  the  head  of  battles,  guiding  • 

their  men  with  word  and  look  of  command.  My  countrywomen  will 
soon  be  spoken  of  as  the  greatest  scientists,  artists,  mathematicians 
and  preachers  of  the  world. 

Instead  of  the  absurd  saying,  "  a  woman  is  at  the  bottom  of  every 
evil,"  let  us  rather  say  all  great  works  are  due  to  good  women,  noble  Go^'^J^Creat 
women,  true  women,  pure  women,  the  greatest  as  well  as  the  least  of  ^^^ 
God's  creatures. 

A  woman?     Yes,  I  thank  the  day, 

When  I  was  made  to  live, 

To  cast  a  bright  or  shining  ray, 

To  love,  to  live,  to  give;  • 

To  draw  aside  from  paths  of  sin,  ■ 

The  halt,  the  lame,  the  blind; 

A  woman,  glorious,  noble,  grand, 

A  woman  I  would  be, 

To  live,  to  conquer,  to  command. 

To  lessen  misery. 

To  glorify,  in  word,  in  deed, 

The  Maker  I  adore! 

To  help  regardless  caste  or  creed, 

The  sad,  the  lone,  the  poor. 


Paul 


Digres- 


A  N^w  Testament  \Yoman;  or,  W^hat 
Phoebe  Did. 

Paper  by  MISS  MARION  MURDOCH,  of  Cleveland,  Ohio. 


N  the  sixteenth  chapter  of  Romans,  first  and 
second  verses,  is  found  the  following:  "I  com- 
mend unto  you  Phcebe,  our  sister,  who  is  a  ser- 
vant (or  deaconess)  of  the  church  that  is  at 
Cencraea;  that  ye  receive  her  in  the  Lord  as 
becometh  saints,  and  that  ye  assist  her  in  what- 
soever business  she  hath  need  of  you;  for  she 
hath  been  asuccorer  of  many,  and  of  mine  own 

i^  -^^S^BP     ^K^      ^^^^  also." 

%,   Jmj^V  ^^it^^^^  It  is  not  surprising  that  this  passage  in  Paul's 

I^P9Hi  /*^/:^j^^^  epistle  to  the  Romans  should  be  of  peculiar 
interest.  Paul's  reputation  as  an  opponent  of 
the  public  work  of  women  is  well  known.  For 
many  centuries  he  has  been  considered  as  the 
chief  opposer  of  any  activity,  official  or  otherwise, 
of  women  in  the  churches.  They  were  to  keep 
They  were  not  to  teach  or  to  talk  or  to  preach.  They 
questions  except  in  the  privacy  of  their  homes. 
Paul  merely  shared  the  popular  opinion  of  his  time  when  he  exclaimed 
with  all  his  customary  logic,  "Man  is  the  glory  of  God,  but  woman  is 
the  glory  of  the  man!"  Eitherproposition,  standingby  itself,  meetsour 
hearty  approval.  *'Man  is  the  glory  of  God!"  Woman  is,  we  are  told, 
"the  glory  of  man."  But  combining  them  with  that  adversative  par- 
ticle, we  feel  that  Paul's  doctrine  of  the  divine  humanity  with  refer- 
ence to  woman  is  not  quite  sound  according  to  the  present  standard. 
Because  we  have  come  to  feel  that  woman  may  be  also  the  glory  of 
God,  we  call  Paul  prejudiced.  We  even  refuse  to  take  him  as  author- 
ity upon  social  questions,  and  skip  the  passages  in  the  epistles  where 
he  writes  upon  this  subject. 

But  here  in  this  sixteenth  chapter  of  Romans  we  notice  a  digres- 
sion from  the  general  doctrines  of  Paul  in  this  direction.  'T  commend 
unto  you    Phoebe,  our  sister,  who  is  a   servant  (or   deaconess)  of  the 

580 


silence,  he  said, 
were   to   ask   no 


Miss  Marion  Murdoch,  Cleveland,  Ohio. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  583 

church  which  is  at  Cenchrea."  I  use  the  word  deaconess  or  deacon 
because  the  Greek  term  is  the  same  as  that  translated  deacon  elsewhere, 
and  the  committee  on  the  new  version  has  courageously  put  '*  or 
deaconess  "  into  the  bargain. 

By  Paul's  own  statement,  then,  Phcebe  was  deaconess  of  Paul's 
church  at  Cenchrea.  Cenchrea  was  one  of  the  ports  of  Corinth  in 
northern  Greece.  This  epistle  to  the  Romans  was  written  at  Corinth  54^^^°°^'®'°' 
and  sent  to  Rome  by  Phoebe.  It  was  nearly  a  thousand  miles  by  sea 
from  Cenchrea,  and  this  was  one  of  the  most  important  and  one  of  the 
ablest  of  all  Paul's  letters.  Yet  he  sent  it  over  to  Rome  by  this  woman 
official  of  the  church,  and  said:  **  I  commend  unto  you  Phoebe.  Re- 
ceive her  in  the  Lord  as  becometh  saints,  and  assist  her  in  whatsoever 
business  she  hath  need  of  you;  for  she  has  been  a  succorer  of  many 
and  of  myself  also." 

I  have  thought,  therefore,  that  it  might  be  interesting  to  ask  our-  ,; . . 

selves  the  question.  What  did  Phoebe  do?  supplementing  it  with  some 
references  to  the  Phoebes  of  today.  What  was  it  that  so  overcame 
this  prejudice  of  Paul's  that  he  gave  her  a  hearty  testimonial  and  sent 
her  over  on  important  business  to  the  church  at  Rome?  It  is  evident 
that,  notwithstanding  all  the  obstacles  which  custom  had  placed  about 
her,  she  had  been  actively  at  work.  It  is  doubtful  whether  she  even 
asked  if  popular  opinion  would  permit  her  service  to  the  church. 

She  saw  that  help  was  needed  and  she  went  eagerly  to  work.  She 
was,  we  may  imagine,  a  worker  full  of  enthusiasm  for  the  faith,  active  c^t^m.^^^**' 
and  eager  to  lend  a  hand  in  the  direction  in  which  she  thought  her 
service  was  most  needed.  Knowing  the  prejudice  of  her  time,  she 
doubtless  acted  in  advance  of  custom  rather  than  in  defiance  of  it.  Any 
bold  or  defiant  attitude  would  have  displeased  Paul,  for  he  must  have 
been  very  sensitive  in  this  direction.  She  was  wise  enough  to  know 
that  if  she  quietly  made  herself  useful  and  necessary  to  the  church, 
t^ustom  would  stand  back  and  Paul  would  come  forward  to  recognize 
her.  We  may  suppose  that  she  felt  a  deep  interest  in  sustaining  this 
church  at  Cenchrea.  She  knew,  without  doubt,  the  great  aspirations  of 
Paul  for  those  churches. 

Something  like  a  dream  of  a  church  universal  had  entered  the 
mind  of  this  apostle  to  the  Gentiles.,  His  speech  at  Mars  Hill  was  a 
prophecy  of  a  parliament  of  religions.  And  his  earnest,  reproving 
question,  "Is  God  not  the  God  of  Gentiles  also?"  has  taken  nearly 
two  thousand  years  for  its  affirmative  answer  by  Christendom,  in 
America.  Yes.  Paul  recognized  that  all  the  world  he  knew  had  some 
perception  of  the  Infinite.     But  he  knew  that  this  perception  must  have  < 

its  effect  upon  the  moral  life  or  it  would  be  a  mockery  indeed  And 
there  was  much  wickedness  all  about.  We  see  by  the  letters  of  Paul,  as 
well  as  by  history,  how  corrupt  and  lawless  were  many  of  the  customs 
both  in  Greece  and  Rome.  Much  service  was  needed.  And  here  was  a 
woman  in  Cenchrea  who  could  not  sit  silent  and  inactive  and  see  all 
this.  She,  too,  must  work  for  a  universal  church.  She,  too,  must 
bring  religion  into  the  life  of  humanity.     Realizing  that  it  was  her  duty 


584 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Cordial 
ception. 


Re- 


to  help,  she  entered  into  this  beautiful  service,  we  doubt  not,  as  if  it 
were  the  most  natural  thing  in  the  world  to  do 

"She  has  been  a  succorer  of  many,"  said  Paul.  In  what  ways  she 
aided  them  we  need  not  definitely  inquire.  It  may  have  been  by  kind 
encouragement  or  sympathy;  it  may  have  been  by  pecuniary  assist- 
ance, or  active  social  or  executive  plans  for  the  struggling  church. 
Whatever  it  was,  Phoebe  possessed  the  secret.  *'She  has  been  a  suc- 
corer of  many,  and  of  myself  also,"  said  PauL  To  Phoebe,  therefore, 
has  been  accorded  the  nonor  of  aiding  and  sustaining  this  heroic  man, 
whom  we  have  dreamed  was  strong  enough  to  endure  alone  the  perils 
by  land  and  sea,  poverty,  pain,  temptation  for  the  cause  he  loved. 

And  when  Paul  had  intrusted  her  with  this  letter  to  the  Romans, 
how  cordial  must  have  been  her  reception  by  the  church  at  Rome, 
bearing,  as  she  did,  not  only  this  epistle,  but  this  hearty  recognition  of 
her  services  by  their  beloved  leader.  Yet,  with  what  a  smile  of  per- 
plexity and  incredulity  must  the  grave  elders  of  the  church  have 
looked  upon  this  woman-deacon  whom  Paul  requested  them  to  assist 
in  whatsoever  business  she  had  in  hand.  This  business  transacted  by 
the  aid  of  the  society  at  Rome,  Phoebe  went  home,  full  of  suggestions 
and  plans,  we  may  imagine,  for  her  cherished  Grecian  church. 

We  must  remember  that  it  required  no  small  effort  and  skill  to 
sustain  societies  in  these  various  places.  Paul  often  preached  without 
compensation,  as  we  know,  working  at  his  trade  to  support  himself 
and  receiving  contributions  from  interested  friends.  There  was  con- 
stant need  of  money  and  effort.  What  did  Phoebe  do  in  such  a  case? 
Did  she  sit  quietly  and  helplessly  down  because  she  was  a  woman, 
with  a  church  needing  service  and  Paul  needing  money? 

If  she  was  not  able  to  assist  financially,  I  am  sure  she  went  out  to 
urge  the  people  to  action  and  to  insist  upon  united  effort,  and  to  show 
each  and  every  one  that  he,  or  she,  should  have  a  personal  respon- 
sibility in  the  matter  I  can  imagine  that  she  even  arose  in  church 
meeting,  after  the  final  adjournment,  but  right  in  the  presence  of  Paul, 
and  told  the  people  the  blessedness 'of  giving  and  serving  ''Nothing 
good."  she  would  say,  **can  be  sustained  without  effort.  Let  us  work 
together,  women  and  men,  for  our  cause  and  our  children's  cause  here 
in  Cenchrea."  Such  was  undoubtedly  this  woman  whom  Paul  was 
constrained  to  honor.  In  spite  of  all  restrictions  and  social  obstacles, 
in  the  face  of  unyielding  custom  and  prejudice,  she  could  yet  arise  to 
work  earnestly  for  her  church,  transact  its  business,  extend  its  in- 
fluence and  be  recognized  as  one  of  its  most  efficient  servants. 

Yet,  notwithstanding  this  public  work  of  a  woman,  and  Paul's 
plain  encouragement  of  it,  the  letter  of  his  law  was  the  rule  of  the 
Sex  in  Saint-  churches  for  many  centuries,  and  it  forbade  the  sisters  from  uttering 
hood.  their   moral   or   religious  word  in  the  sanctuaries,   or  doing    public 

service  of  any  sort  for  their  own  and  their  brother's  cause.  But  here 
and  there  arose  the  Phoebes,  who  asked  no  favors  of  custom,  but 
insisted  on  giving  the  service  they  could,  in  every  way  they  could ;  giving 
it  with  such  zeal  and  spirit  that  people  forgot  that  there  was  sex  in 
sainthood,  and  whispered  that  perhaps  they  also  were  called  of  God. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  585 

"It's  easy  enough,"  said  Angy  Plummer  in  that  charming  story  of 
the  Elder's  Wife;  "It's  easy  enough  to  know  how  it  is,  Sis  Kinney  is  a 
kind  of  daughter  of  God,  something  as  Jesus  Christ  was  His  Son.  It's 
just  the  way  Jesus  used  to  go  round  among  folks,  as  near  as  I  can 
make  out.  And  I,  for  one,  don't  believe  that  God  just  sent  Him  once 
for  all,  and  ain't  never  sent  anybody  else  near  us  all  this  time.  I 
reckon  He's  sending  down  sons  and  daughters  to  us  oftener  than  we 
think." 

"Angy  Plummer,"  exclaimed  her  mother,  "I  call  that  down  right 
blasphemy."  "Well,  call  it  what  you're  a  mind  to,"  said  Angy,  "it's 
what  I  believe." 

And  so  as  the  years  went  on  there  came  a  growing  recognition  of 
the  "daughters  of  God."     The  world  gradually  accepted  the  thought     Recognition 
expressed  by  our  new  translators  in  that  tender  letter  of  John:  "Be-  of  the  Daugh- 
loved,  now  are  we  the  sons  of  God,"  was  the  good  old  way;  "Beloved,  ^^'^^^  ^    • 
now  are  we  the  children  of  God,"  is  the  better  new  one.     The  recogni- 
tion grew  greater  in  word  as  well  as  spirit,  the  call  was  more  earnest 
for  the  active  co-operation  of  the  Phcebes  in  all  the  non-ofificial  work  of 
the  churches,  and  the  Phcebes  everywhere  responded  to  the  call. 

But  not  until  the  inauguration  of  a  radically  new  movement  in 
religion  were  the  ofificial  barriers  in  some  degree  removed.  Not  until 
the  emphasis  was  put  upon  that  divine  love  of  God,  which  would  save 
all  creatures,  upon  that  mother  heart  of  Deity  which  would  enfold  all 
its  children;  not  until  the  emphasis  was  put  upon  the  spirit  rather  than 
the  letter  of  Bible  literature,  upon  the  free  rather  than  the  restricted 
revelations  of  God,  upon  the  Holy  Spirit  in  the  human  soul  without 
regard  to  sex  or  time  or  place,  not  until  all  this  was  proclaimed  and 
emphasized  did  the  Phcebes  ask  or  receive  official  recognition  in  the 
ministry. 

And  it  was  better  so.  Under  the  old  dispensation  they  would 
have  been  strangely  out  of  place;  under  the  new  it  is  most  fitting  that 
they  should  be  called  and  chosen.  Our  modern  Pauls  are  now  gladly 
ordaining  them,  and  the  brethren  are  receiving  them  in  the  Lord,  as 
becomes  the  saints.     Now  may  they  also  be  the  glory  of  God  and  ^ 

partakers  of  the  spirit;  now  may  the  words'  of  Joel  be  at  last  fulfilled: 
"And  it  shall  come  to  pass  afterward  that  I  will  pour  out  my  spirit 
upon  all  flesh,  and  your  sons  and  your  daughters  shall  prophesy." 

Still  there  are  limitations  and  restrictions  in  words.  Reforms 
in  words  always  move  more  slowly  than  reforms  in  ideas.  It  is  won- 
derful how  we  fear  innovations  in  language.  Even  in  appellations 
of  the  All-Spirit  that  John  reverently  named  Love,  including  in  that 
moment  of  his  inspiration  the  All-Human  in  the  All-Divine  Heart, 
even  here  we  are  often  sternly  limited  to  certain  gender.  Dr.  Bartol, 
of  Boston,  says  reprovingly,  "Many  hold  that  the  simple  name  of  Father 
is  enough.  They  seem  unconscious  that  there  is  in  their  moral  idea 
of  Deity  any  desideratum  or  lack.  But  does  this  figure,  drawn  from  a 
single  human  relation,  cover  the  whole  ground?  Is  there  no  mother- 
hood in  God?" 


586 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Woman's  In- 
fluence Needed 


At  the  Pulpit. 


But,  thank  heaven,  it  is  no  longer  heresy,  as  it  was  in  Boston  less 
than  a  century  ago,  to  say,  with  Theodore  Parker,  "God  is  our  infinite 
Mother.  She  will  hold  us  in  her  arms  of  blessedness  and  beauty  for- 
ever and  ever." 

But  what  matter  the  name  so  we  cling  to  the  idea,  the  ideal  of 
strength  and  tenderness  for  the  All-Spirit  and  for  the  children  of  the 
All-Spirit?  What  matter  so  we  remember  that  it  is  not  man  or  woman 
in  the  Lord,  nor  man  or  woman  in  the  Spirit,  neither  in  the  ministry 
of  the  Spirit?     It  is  divine;  it  is  human  unity. 

I  have  referred  to  the  official  ministry  for  the  Phoebes  as  an 
assured  fact  in  our  growing  civilization,  but  this  is  only  a  small  part  of 
the  work  which  they  are  called  upon  to  do  It  is  found  that  many, 
very  many,  in  our  churches  are  as  capable  of  efficient  work  as  this 
woman  helper  of  Cenchrea,  and  as  truly  ministers  and  apostles  as  any 
that  were  ever  ordained  to  the  formal  ministry.  It  is  found  that  there 
is  needed  not  only  woman's  large  moral  and  spiritual  influence,  but  her 
large  tact  and  management  in  many  directions.  In  philanthropic  work 
woman  has  always  been  active.  "  In  the  broad  fields  of  human  help- 
fulness," says  Mr.  Hale,  "her  empire  is  like  that  of  the  Queen  of  Pal- 
myra, one  that  knows  no  natural  limits,  but  is  broad  as  the  genius  that 
can  devise  and  the  power  that  can  win."  But  this  church  of  the  new 
dispensation  includes  all  philanthropy  in  religion.  It  includes  every- 
thing that  reforms  and  purifies  and  strengthens  home  and  society.  To 
the  Phoebes,  then,  should  it  be  dear  as  life,  because  it  sustains  and  en- 
nobles life ;  sacred  as  home,  because  it  beautifies  and  sanctifies  the  home. 

Here  are  we  today  in  the  era  of  a  great  reformation.  It  is  a  refor- 
mation not  local,  not  limited  to  a  section  or  a  sect.  It  reaches  over  the 
civilized  world  and  into  the  various  activities  of  life.  It  is  a  reforma- 
tion which,  while  it  breaks  many  idols,  is  to  bring  about  a  pure  and 
more  enlightened  worship;  it  is  to  give  freedom  to  reason  and  faith;  it 
is  to  proclaim  a  constant  revelation  of  God;  it  is  to  make,  by  its  doc- 
trine of  the  divine  humanity,  a  sanctuary  of  every  home  and  of  every 
heart.  It  is  to  show  that  the  ideal  of  eternity  must  enter  into  the  king- 
dom of  heaven  and  the  kingdom  of  earth  as  well;  that  theology  must 
have  for  its  highest  thought  the  symbol  of  both  fatherhood  and 
motherhood;  that  incarnated  divinity  must  include  in  every  sense 
woman  as  well  as  man.  Not  until  we  have  this  co-operation  of  men 
and  women  in  all  the  sacred  services  and  offices  of  the  church  and  of 
life  will  the  real  unity  in  religion  be  realized.  Woman  must  stand  at 
the  pulpit  and  behind  the  altar  of  God  before  we  shall  hear  all  sides 
of  sacred  and  secret  moral  questions.  If  we  have  women  at  the  con- 
fessional under  the  new  order,  we  shall  have  women  to  receive  the  con- 
fession.    We  shall  have  no  dividing  of  the  virtues. 

Upon  all  the  sacred  events  of  life,  in  birth,  in  marriage,  in  death, 
we  shall  have  woman's  divine  benediction;  we  shall  have  co-operation 
along  all  the  lines  of  life  and  society;  we  shall  have  a  full  realization 
of  that  unity,  human  and  divine,  which  this  parliament  of  religions 
has  so  grandly  indorsed. 


\Yhat  Judaism   H^^  D^ne  for  \Yomen. 

Paper  by  MISS  HENRIETTA  SZOLD,  of  Baltimore. 


RIEFLY,  the  whole  education  conferred  by 
Judaism  lies  in  the  principle  that  it  did  not 
assign  to  woman  an  exceptional  position;  yet, 
by  taking  cognizance  of  the  exceptional  posi- 
tion assigned  to  woman  by  brute  force,  or  oc- 
cupied by  her  on  account  of  her  physical  con- 
stitution and  natural  duties,  Judaism  made 
that  education  effectual  and  uninterrupted  in 
its  effects.  It  would,  indeed,  be  possible  to 
begin  with  our  own  Emma  Lazarus,  distin- 
guished for  gifts  alike  of  heart  and  brain,  and 
pass  upward  through  history,  mounting  from 
Jewish  woman's  achievement  to  Jewish  wo- 
man's achievement,  our  path  marked  by  poet- 
esses, martyrs,  scholars,  queens  and  prophet- 
esses, until  we  reach  the  wilds  of  our  patriarchs. 
Yet,  by  these  last  only  may  we  hope  to  be  taught  about 
Jewish  women.  In  Jewish  history,  as  in  that  of  the 
rest  of  mankind,  leaders  in  politics,  in  thought,  in  spiritual  endeavor 
are  only  milestones.  They  but  indicate  the  categories  of  phenomena 
that  deserve  attention.  Nor  do  I  conceive  that  it  would  be  a  help  to 
dwell  upon  the  acknowledged  virtues  of  the  modern  Jewish  women, 
which  shine  out  upon  us  from  the  darkness  of  medieval  prejudice  and 
glorify  the  humblest  home  of  the  Jew  in  squalid  ghetto.  That  has 
been  fulsomely  treated.  We  wish  to  know,  as  it  were,  the  ancestry 
of  such  steadfast,  incorruptible  virtue.  Moreover,  Judaism  is  so  com- 
pact a  system  that  it  is  hazardous  to  speak  of  any  kind  of  faith.  By 
reason  of  its  conservatism  it  requires  more  inexorability  than  any  other 
system.  Our  question  calls  for  the  spiritual  data  about  the  typical 
women  whom  Judaism  has  prepared  for  nineteenth  century  work.  To 
discover  them  we  must  go  back  to  1,900  years  ago  to  the  women  of 
the  time  of  Abraham 

Abraham  stands  out  in  the  historic  picture  of  mankind  as  the  typ- 
ical father.  He  it  was  of  whom  it  was  known  that  he  would  command 
his  children  and  his  household  after  him  that  they  should  keep  the 

587 


Mi99  H^ijriett^  Szpl4,  Baltimore,  M(J. 


THE  WORLD'S  CONGRESS  OP  RELIGIONS.  5S9 

way  of  the  Lord  to  do  righteousness  and  justice.  What  was  Sarah's 
share  in  this  paramount  work  of  education?  Ishmael  was  to  be 
removed  in  order  that  Isaac,  the  disciple  of  righteousness  and  justice, 
might  not  be  lured  away  from  the  way  of  the  Lord.  In  connection 
with  this  plan,  wholly  educational  in  its  aims,  it  is  enjoined  upon 
Abraham:  "In  all  that  Sarah  may  say  unto  thee,  hearken  unto  her 
voice." 

The  next  generation  again  illustrates,  not  the  sameness  in  function, 
but  equality  in  position  of  man  and  woman.    Isaac  and  Rebecca  differ 
in  their  conception  of  educational  discipline  and  factors.   But  Rebecca,      ^^^^     .^ 
more  energetic  than  her  husband,  follows  up  sentiment  and  perception  Practical  Ac 
with  practical  action.     She  makes  effectual  her  conviction  that  man-  ^°'^' 
kind  will  be  blessed  through  the  gentleness  of  Jacob,  while  Esau's  rule 
means  relapse  into  barbarism. 

From  the  trend  of  the  story  we  may  infer  that  there  must  have 
been  much  unwholesome  discussion  between  father  and  mother  about 
the  comparative  merits  of  the  two  favorites,  and  the  methods  of  bring- 
ing up  children  in  general.  There  is  an  echo  in  Rebecca's  plaint:  "I 
am  weary  of  my  life,  because  of  the  daughters  of  Heth,"  whom  Esau 
had  married.  *'If  Jacob,"  she  continues,  "takes  a  wife  from  the 
daughters  of  Heth  such  as  these,  from  the  daughters  of  the  land,  what 
good  will  life  do  me?"  And  although  we  are  told  earlier  in  the  narra- 
tive that  the  wives  of  Esau  "were  a  grief  of  mind  unto  Isaac  and  to 
Rebecca,"  it  is  only  after  he  has  been  prodded  by  his  wife's  words  that 
Isaac  charges  Jacob:  "Thou  shalt  not  take  a  wife  from  the  daughters 
of  Canaan."  Finally,  whatever  may  have  been  the  difference  of  opin- 
ion between  them  in  regard  to  their  children's  affairs,  before  their  chil- 
dren father  and  mother  are  completely  at  one,  for  when  the  first  sus- 
picion of  displeasure  comes  to  Esau  it  reaches  him  in  Isaac's  name 
alone.  We  are  told  that  "then  saw  Esau  that  the  daughters  of  Canaan 
were  evil  in  the  eyes  of  Isaac,  his  father."  (Gen.  xxviii,  6.)  Isaac,  the 
executive,  had  completely  adopted  the  tactics  of  Rebekah,  the  advi- 
sory branch  of  the  government. 

The  scene,  moreover,  is  remarkable  by  reason  of  the  fact  that  we 
are  shown  the  first  social  innovator,  the  first  being  to  act  contrary  to 
tradition  and  the  iron-bound  customs  of  society.  Rebekah  refuses  to 
yield  to  birth  its  rights,  in  a  case  in  which  were  involved  the  higher 
considerations  of  the  guardianship  of  truth.  And  this  reformer  was  a 
traditionally  conservative  woman.  Rebekah  is,  indeed,  the  most  indi- 
vidual of  the  women  of  patriarchal  days,  both  in  her  feminine  attrac- 
tions and  inner  womanly  earnestness.  To  her  strong  character,  it  is 
doubtless  due,  that  Isaac  became  a  strict  monogamist,  thus  perhaps 
making,  by  the  side  of  Abraham's  and  Jacob's  numerous  additions  to 
civilization's  work,  his  sole  positive  contribution  to  its  advance. 

Such  are  the  ideals  of  equality  between  man  and  woman  that  have 
come  down  to  us  from  the  days  of  the  Patriarchs.  We  hear  of  the 
mothers  of  the  greatest  men,  of  Yochebed,  the  mother  of  Moses,  and 
of  Hannah,  the  mother  of  Samuel,  and  the  sole  director  of  his  earthly 


5d0 


fUk   WORLD'S  CONGRESS  OF  RELIGIONS, 


career.  We  still  read  of  fathers  and  mothers  acting  in  equal  conjunc- 
tion, as  in  the  disastrous  youth  of  Sampson.  The  law  ranges  them  to- 
gether: "If  a  man  have  a  stubborn  and  rebellious  son,  who  hearkeneth 
not  to  the  voice  of  his  father,  or  the  voice  of  his  mother,  and  they 
chastise  him,  and  he  will  not  hearken  unto  them:  Then  shall  his  father 
and  his  mother  lay  hold  on  him."  (Deut.  xxi,  i8,  19.)  It  is  sufficient 
w?m^^8%f  -  ^^  indicate  a  king's  evil  character  to  say:  **For  a  daughter  of  Ahab 
^^omans  ig-  j^^^j  j^g  f^j. ^  ^jfg  »  ^jj  Kings  viii,  18),  attesting  abundantly  a  wife's 
■  '  influence,  though  it  be  for  evil.  Nor  could  Abigal's  self-confidence 
(I  Sam.  xxv)  have  been  a  sporadic  phenomenon,  without  precedent 
in  the  annals  of  Jewish  households.  Finally,  we  have  a  most  striking 
evidence  of  woman's  dignity  in  the  parallel  drawn  by  the  prophets 
between  the  relation  of  Israel  to  God  and  that  of  a  wife  to  her  hus- 
band, most  beautifully  in  this  passage  which  distinguishes  between  the 
husband  of  a  Jewish  woman  and  the  lordof  a  medieval  Griseldis:  "And 
it  shall  happen  at  that  day,  saith  the  Lord,  that  thou  shalt  call  me  Ishi 
(my  husband)  and  shalt  not  call  me  any  more  Ba'ali  (my  lord).  And 
I  will  betroth  thee  unto  me  forever:  Yea,  I  will  betroth  thee  unto 
me  in  righteousness  and  in  justice,  and  in  loving  kindness,  and  in 
mercy.  And  I  will  betroth  thee  unto  me  in  faithfulness."  (Hosea 
ii,  18,  21,  22.) 

But  Israel  was  a  backsliding  nation.  Even  its  crowning  glory, 
purity  of  family  life,  was  sullied,  as  for  instance  at  Gibeah  (Judges  xx), 
and  by  David  (2  Sam.  xi,  xii)'.  In  the  process  of  time,  Israel  came  into 
contact  with  strange  nations,  with  their  strange  Gods  and  their  strange 
treatment  of  women.  It  went  after  idols  whose  worship  consisted  of 
unchaste  rites.  Israel's  sons  married  the  daughter  not  of  the  stranger, 
but  of  a  strange  God.  It  was  the  Israelite's  crown  of  distinction  that 
his  wife  was  his  companion,  whose  equality  was  so  acknowledged  that 
he  made  with  her  a  covenant.  But  this  crown  was  dragged  in  the  mire 
when  he  married  the  daughter  of  the  strange  God.  Direst  misfortune 
taught  Israel  the  folly  of  worshiping  strange  Gods,  but  the  blandish- 
ments of  the  daughters  of  a  strange  God  produced  the  enactment  of 
many  a  law  by  the  rabbis  of  the  Talmud.  Here  was  the  problem  that 
confronted  them:  Israel's  ideals  of  womanhood  were  high,  but  the 
nations  around  acted  up  to  a  brutal  standard,  and  Israel  was  not  likely 
to  remain  untainted.  Thus  Mosaic  legislation  recognizes  the  excep- 
tional position  occupied  by  woman,  and  profits  by  its  knowledge 
thereof  to  lay  down  stringent  regulations  ordering  the  relation  of  the 
sexes. 

We  have  the  rights  of  woman  guarded  with  respect  to  inheritance, 
to  giving  in  marriage  in  the  marriage  relation,  and  with  regard  to 
divorce.  The  maid  servant,  the  captive  taken  in  war,  the  hated  wife, 
the  first  wife  to  be  dethroned  by  a  successor — they  all  are  remembered 
and  protected.  But  woman's  greatest  safeguard  lay  in  the  fact  that 
both  marriage  and  divorce  among  the  Jews  were  civil  transactions, 
connected  with  a  certain  amount  of  formality.  We  hear  of  the  bill  of 
divorcement  as  early  as  the  times  of  Moses.    Marriage  was  preceded 


Folly  of 
Worshipin 
Strange 


THE  WORLD* S  CONGRESS  OF  RELIGIONS.  591 

in  some  cases  by  the  space  of  a  whole  year,  during  which  the  woman 
remained  with  her  father,  by  the  making  of  a  contract  of  betrothal 
which  in  every  way  was  as  binding  as  the  act  of  marriage  itself.  Thus 
Malachi's  expression,  "the  wife  of  thy  covenant,"  was  not  an  empty 
phrase.  It  indicates  a  substantial  reality,  and  at  the  same  time  em- 
phasizes the  difference  between  Israel's  well  regulated  moral  household 
and  the  irregularities  and  violences  of  heathen  lands. 

This,  then,  was  the  Jewish  basis  upon  which  the  rabbis  could  and 
did  build.  The  subject  of  marriage  and  divorce  is  by  them  considered 
so  important  that  one  whole  treatise  out  of  the  six  constituting  the  Marriage  and 
Mishnah  is  devoted  to  it.  But  its  treatment  is  so  multifarious  and  DWorce. 
exhaustive  that  only  a  very  skilled  Talmudist  and  an  equally  syste- 
matic mind  would  be  able  to  arrange  all  the  details  under  satisfactory 
heads  sufficiently  to  give  it  a  just  idea  of  its  admirable  perfection.  I 
am  not  able  to  do  more  than  give  some  instances  and  some  laws  in 
order  to  illustrate  how  the  rabbis  accept  woman's  exceptional  position, 
and  by  so  doing  to  shield  her  from  wrong  and  protect  her  in  her 
right. 

The  marriage  contract  assured  to  the  wife  a  certain  sum  of  money, 
the  minimum  being  fixed  by  law,  in  the  case  of  the  death  of  her  hus- 
band, or  divorce.  This  contract  had  to  be  duly  signed  and  properly 
drawn  up.  Moreover,  a  widow  is  entitled  to  this  minimum  sum  even 
though  no  mention  is  made  thereof  in  the  contract.  With  regard  to 
the  position  of  a  married  woman  the  rule  was:  The  wife  rises  with 
the  husband,  but  does  not  descend  with  him.  The  expenses  of  a 
woman's  funeral,  for  instance,  are  regulated  by  the  position  of  her 
husband;  if  his  is  superior  her's  is  superior.  A  husband  must  provide 
his  wife  with  food  and  raiment;  is  obliged  to  ransom  her  if  she  is  taken 
captive,  and  owes  her  decent  burial.  A  wife's  duties  are  also  defined. 
She  must  grind,  bake  bread,  wash  the  linen,  nurse  her  children,  make 
her  husband's  bed  and  work  in  wool.  If  she  has  a  servant  at  her  dis- 
posal she  is  not  obliged  to  grind,  nor  to  bake  bread,  nor  to  wash  the 
linen.  Her  work  diminishes  with  the  number  of  servants  at  her  beck 
and  call.  If  she  has  four  she  need  do  nothing.  Even  if  she  had  a 
hundred  servants  her  husband  may  exact  spinning  from  her,  for  idle- 
ness leads  to  wicked  thought.  Rabbi  Simon  says:  "  If  a  husband  has 
vowed  that  his  wife  shall  do  no  work,  he  is  obliged  to  divorce  her, 
and  pay  her  her  dowry,  for  idleness  may  bring  about  mental  aliena- 
tion." This  last  dread  of  idleness  throws  light  upon  the  praise  ac- 
corded the  virtuous  woman:  "The  bread  of  idleness  she  doth  not  eat." 
Furthermore,  there  are  regulations  fixing  the  wife's  right  to  property, 
her  husband's  claims  upon  it,  as  upon  what  she  may  earn;  even  the 
girl  in  her  father's  home  could  own  property,  of  which  she  could  dis- 
pose as  she  wished.  A  man  with  one  wife  could  marry  a  second  only 
with  the  consent  of  the  first — a  most  potent  measure  for  resisting 
polygamy. 

The  laws  and  regulations  of  divorce  are  equally  full  and  detailed. 
A  passage  often  quoted  in  order  to  fiive  an  idea  of  the  Jewish  divorce 


5S2  Tit£:  WokLb'S  coMCMss  oP  MLlCtoM^. 

law  is  the  following:  The  school  of  Shammai,  clinging  to  Biblical  or- 
dinances, says  that  "a  wife  can  be  divorced  only  on  account  of  infidel- 
ity." The  school  of  Hillel  says  that  the  husband  is  not  obliged  to 
give  a  plausible  motive  for  divorce;  he  may  say  she  spoiled  his  meal. 
R.  Akiba  expresses  the  same  idea  in  another  way;  he  may  say  that  he 
has  found  a  more  beautiful  woman.  And  those  that  wish  to  throw 
contempt  upon  the  Jewish  law  add  that  the  school  of  Hillel,  the  milder 
school,  is  followed  in  practical  decisions.  This  is  one  of  the  cases  in 
which  not  the  whole  truth  is  told.  In  the  first  place,  a  woman  has  the 
same  right  to  apply  for  a  divorce  without  assigning  any  reason  which 
motives  of  delicacy  may  prompt  her  to  withhold.  The  idea  underly- 
ing this  seeming  laxity  is  that  when  a  man  or  a  woman  is  willing  to 
apply  for  a  divorce  on  so  trivial  aground  then,  regard  and  love  having 
vanished,  in  the  interests  of  morality  a  divorce  had  better  be  granted 
after  due  efforts  have  been  made  to  effect  a  reconciliation.  In  reality, 
however,  divorce  laws  were  far  from  being  lax.  The  facts  that  a  woman 
who  applied  for  a  divorce  lost  her  dowry,  and  in  almost  all  cases  a  man 
who  applied  for  it  had  to  pay  it,  would  suffice  to  restrain  the  tendency. 
The  important  points  characterizing  the  Jewish  divorce  law  and  dis- 
tinguishing it  far  beyond  other  nations  of  antiquity  are  these:  A  man, 
as  a  rule,  could  not  divorce  his  wife  without  providing  for  her;  he 
could  not  summarily  send  her  from  him  as  was,  and  is,  the  custom  of 
eastern  countries,  but  was  obliged  to  give  her  a  duly  drawn  up  bill  of 
divorcement,  and  women,  as  well  as  men,  could  sue  for  a  divorce. 

Besides  these  important  provisions  regulating  woman's  estate, 
there  are  various  intimations  in  the  Talmud  of  delicate  regard  paid  to 
the  finer  sensibilities  of  women.  In  a  mixed  marriage,  the  child 
Regard tothe  f^l^owG  the  religion  of  its  mother.  If  men  and  women  present  them- 
Finer  Sensibii-  selves  when  alms  are  distributed,  the  women  must  be  attended  to  first, 
so  that  they  need  not  wait.  When  men  and  women  had  cases  before 
Rabba,  he  first  dispatched  those  of  the  women,  as  it  is  a  humiliation 
for  women  to  wait.  Again,  if  an  orphaned  boy  and  an  orphaned  girl 
have  to  be  supported  by  public  charity,  the  girl  is  to  be  helped  first, 
for  begging  is  more  painful  to  a  woman  than  to  a  man.  Under  no  cir- 
cumstances could  a  wife  be  forced  to  clothe  herself  in  a  way  to  attract 
remark  or  call  forth  ridicule. 

Women  are  accorded  certain  privileges  in  legal  proceedings  on 
account  of  their  grace;  that  is  to  say,  their  sex.  This  is  still  subtler  in 
the  deference  it  pays  to  woman's  influence.  A  daughter  must  remain 
with  her  mother.  If  a  man  dies,  and  his  sons,  his  heirs,  who  are 
obliged  to  provide  for  the  daughters  out  of  the  inheritance,  wish  to  do 
so  at  their  own  home,  while  the  mother  wishes  to  keep  her  daughters 
with  her,  then  the  sons  are  obliged  to  take  care  of  them  at  their 
mother's  house.  With  regard  to  the  education  of  women,  this  may  be 
quoted:  According  to  the  Mishnah,  girls  learn  the  Bible  like  boys. 
The  religious  obligations  of  women  are  thus  defined.  All  the  duties 
toward  children  rest  upon  the  father,  not  upon  the  mother.  All  the 
duties  toward  parents  rest  upon  sons  and  daughters  alike.    All  the 


ities 


WE  WOkLUS  CONGRESS  OF  REUCtONL  5SS 

positive  commandments  which  must  be  observed  at  a  fixed  time  are 
obligatory  on  men  and  not  on  women. 

These  and  such  are  the  provisions  which,  originating  in  the  hoary 
past,  have  intrenched  the  Jewess's  position  even  unto  this  day.  What- 
ever she  may  be,  she  is  through  them.  But  what  is  she?  She  is  the 
inspirer  of  a  pure,  chaste  family  life,  whose  hallowing  influences  are 
incalculable;  she  is  the  center  of  all  spiritual  endeavors,  the  fosterer 
and  confidante  of  every  undertaking.  To  her  the  Talmudic  sentence 
applies:  "It  is  a  woman  alone  through  whom  God's  blessings  are 
vouchsafed  to  a  house.  She  teaches  the  children,  speeds  the  husband 
to  the  place  of  worship  and  instruction,  welcomes  him  when  he 
returns,  keeps  the  house  godly  and  pure,  and  God's  blessings  rest 
upon  all  these  things." 

Now,  finally,  with  what  fitness  to  meet  nineteenth  century  de- 
mands has  Judaism  endowed  her  daughters?  Our  pulses  are  quick- 
ened and  throbbing  with  the  new  currents  of  an  age  of  social  dissatis-  preetoDoAs 
faction  and  breathless  endeavor.  The  nineteenth  century  Jewess  is  SheWishea 
wholly  free  to  do  as  and  what  she  wishes,  nor  need  she  abate  a  jot  of 
her  Judaism.  Judaism  does  not,  indeed,  bid  her  become  a  lawyer,  a 
physician,  a  bookkeeper,  or  a  telegraph  operator,  nor  does  it  forbid 
her  becoming  anything  for  which  her  talents  and  her  opportunities  fit 
her.  It  simply  says  nothing  of  her  occupations.  Moreover,  by  reason 
of  her  Jewish  antecedents,  the  Jewess  stands  ready  to  cope  with  the 
new  requirements  of  life.  Her  fitness  for  moral  responsibility  has 
always  been  great,  and  as  for  her  mental  capacity,  it  has  not  oozed 
away  under  artificial  homage,  nor  been  paralyzed  by  exclusion  from 
the  intellectual  work  and  practical  undertakings  of  her  family.  Juda- 
ism permits  her  daughters  to  go  forth  into  this  new  world  of  ours  to 
assume  new  duties  and  responsibilities  and  rejoice  in  its  vast  oppor- 
tunities. But  it  says:  "Beware  of  forfeiting  your  dignity."  Remem- 
ber, moreover,  that,  like  mothers  in  all  ages,  be  they  kindly  or  un- 
kindly disposed  to  women,  I  shall  stand  and  wait,  aye,  and  be  ready 
to  serve  you.  My  Sabbath  lamp  shall  ever  be  a-light;  in  its  rays  you 
will  never  fail  to  find  yourself,  your  dignity,  your  peace  of  heart  and 
mind. 


m 


^dm 


•f- 


%' . 


"n^Nw, 


Mosque  of  Sultan  3arkouk. 


[Religion  and  the  Love  of  Mankind 

Paper  by  ex-GOVERNOR  J.  W.  HOYT,  of  Wyoming. 


introduction 
say   that  owing 


I    regret    the 
to  the   ^reat 


FTER     such     an 
necessity    to 

pressure  of  duties  in  connection  with  the 
exposition,  and  to  the  assumption  that  I 
should  merely  for  a  moment  address  this 
body  of  people,  I  do  not  appear  before  you 
with  any  elaborate  paper,  but  with  such 
thoughts  only  as  I  have  been  able  to  collect 
during  the  last  one  or  two  days. 

Let  us  thank  God  that,  in  this  first  great 
parliament  of  all  the  religious  faiths,  a  day 
has  been  set  apart  for  the  study  of  "  religion 
and  the  love  of  mankind."  During  the  last  two 
weeks  distinguished  representatives  of  all  the  great 
religions  of  the  world  have  ably,  and  with  a  courtesy  and 
spiritual  grace  that  can  never  be  forgotten,  presented  the 
cardinal  doctrines  which  serve  to  identify  and  distinguish 
them.  The  benefit  that  will  come  of  this  friendly  association  of  the  great 
and  good  of  all  nationalities,  is  beyond  the  power  of  calculation.  Hav- 
ing severally  met  and  heard  the  representatives  of  other  faiths  than  our 
own,  and  found  in  them  the  same  high  purpose  and  devotion  to  the  truth 
of  which  we  are  ourselves  conscious,  our  sympathies  must  have  broad- 
ened and  our  hope  in  the  greater  future  been  newly  kindled. 

If  it  should  seem  that  none  have  yet  set  forth  in  the  most  simple 
and  explicit  terms  what  religion  is  in  the  truest  and  highest  sense,  it 
has,  nevertheless,  become  apparent  that  it  is  not  a  mere  form  of  wor- 
ship, with  however  rich  an  adornment  of  symbol  and  ceremony;  that 
it  is  not  any  particular  body  of  theological  dogmas,  however  interest- 
ing historically,  intellectually,  or  ethically.  It  has  surely  come  to  be 
understood  that  in  a  generic  way  it  comprehends  all  frames  of  senti- 
ment, all  sorts  of  faith,  all  forms  of  worship  to  which  man  is  moved  by 
his  fears,  or  drawn  by  his  hopes,  toward  the  everywhere  apprehended, 
if  not  always  clearly  recognized,  sources  of  infinite  power  and  good- 
ness; and  finally  that,  while  its  mainspring  on  the  part  of  man  is  the 
love  and  worship  of  the  Supreme  Author  and  Supporter  of  all  things, 

595 


Benefits     t  o 
Come. 


5^6  THE  WORLD' ^  CONGRESS  OP  RELIGIONS. 

yet  in  the  mind  of  God  the  great  office  of  religion  is  to  insure  the  pres- 
ent and  eternal  welfare  of  mankind. 

Religion  is  a  fact  of  man's  existence;  has  its  origin  not  in  any  con- 
ceivable need  on  the  part  of  God,  whose  infinity  of  perfections  ex- 
cludes even  the  most  shadowy  thought  of  the  want  of  any  sort,  but 
rather  in  the  finiteness  of  man,  who  for  this  simple  reason  is  none 
other  than  a  body  of  wants,  both  numberless  and  manifold,  and  who, 
because  of  this  conscious  insufficiency,  is  everywhere  and  always  feel- 
ing after  God.  In  other  words,  religion  is  to  be  recognized  as  an  out- 
growth of  the  very  constitution  of  man,  with  his  numberless  wants  of 
the  body  so  fearfully  and  wonderfully  made;  of  the  Godlike  intellect 
and  will  so  equal  to  the  discovery  of  natural  laws  and  to  a  final  con- 
quest of  the  material  world;  of  the  undying  soul,  so  capable  of  un- 
utterable anguish  as  well  as  of  a  joy  almost  divine.  Aye,  it  is  because 
of  this  very  constitution  of  man  that  there  has  been  in  all  ages,  and 
will  be  to  the  end  of  the  world,  pressing  need  of  a  body  of  truth, 
suited  to  all  peoples  and  times,  and  embracing  such  laws  as  should 
entitle  it  to  the  acceptance  and  respect  of  mankind. 

Of  all  this  there  can  be  no  question.  But  there  is  a  very  serious 
question  of  how  far  the  several  religions  of  the  world  can  actually 
meet  these  high  demands  of  the  race,  and  how  far  the  vital  religious 
truths  found  in  all  of  them  have  been  so  obscured  by  the  drapery  of 
useless  theories  and  forms  as  to  have  been  lost  sight  of  and  then  made 
of  no  effect.  Is  not  this  a  question  of  profound  importance?  And 
where  is  the  religious  organization  that  does  not  quake  when  it  is  pro- 
pounded? 

And  there  is  yet  another  question  of  even  greater  practical  mo- 
ment, namely:  Whether  religious  faiths,  thus  made  conflicting  creeds, 
may  not  be  so  harmonized  upon  the  great  essential  truths  recognized 
by  all  as  to  make  their  adherents  cordial  allies  and  earnest  co-workers 
for  man's  redemption  from  the  bondage  of  sin  and  for  his  advance- 
ment to  the  dignity  and  glory  of  the  Ideal  Man  as  He  was  in  the  mind 
of  God,  when  He  said,  "Let  us  make  man  in  our  own  image." 

The  religion  that  the  world  needs  and  will  at  last  have  is  one  that 
shall  make  for  the  rescue  and  elevation  of  mankind  in  every  realm 
and  to  the  highest  possible  degree — one  in  which  the  lofty  ideas  of 
thaUhe^Worid  ^^^  most  perfect  living  here,  and  of  endless  progress  toward  perfec- 
Needs.  tion  in  the  great  hereafter,  shall  so  engage  the  powers  and  aspirations 

of  its  votaries  as  to  leave  no  thought  for  the  profitless  theories  which 
at  present  so  absorb  and  divide  the  champions  of  the  many  faiths. 
There  had  been  substantial  and  valuable  expressions  of  it  by  great 
and  good  men  long  centuries  before  the  Christian  era,  as  by  Moses, 
Confucius,  Buddha,  Socrates  and  Mohammed;  but  in  my  judgment  it 
had  its  first  full  and  complete  expression  in  Jesus  of  Nazareth,  who, 
by  His  supreme  teachings,  sounded  the  depths  and  swept  the  heavens 
of  both  ethical  and  religious  truth.  One  searches  the  literature  of  all 
kinds  and  all  peoples  in  vain  for  treasures  comparable  with  the  Ser- 
mon on  the  Mount.  If  it  were  studied  and  practically  accepted  of  all 
men  how  quickly  it  would  revolutionize  society  everywhere. 


THE  WORLUS  CONGRESS  OF  RELIGIONS.  597 

"Thoushalt  love  the  Lord  thyGodwith  all  thy  heart  and  with  all 
thy  soul  and  with  all  thy  mind;  this  is  the  first  great  commandment 
and  the  second  is  like  unto  it:  Thou  shalt  love  thy  neighbor  as  thyself. 
Upon  these  two  commandments  hang  all  the  law  and  the  prophets." 

How  grandly  simple  this  declaration,  so  comprehensive  of  all 
there  is  that  is  vital.  Who  so  loveth  God  with  all  his  heart  will  seek 
to  know  His  will  and  to  do  that  will  to  the  uttermost;  nay,  will  find 
the  supreme  joy  of  life  in  such  living  and  doing;  and  through  such  liv- 
ing and  doing  will  himself  be  transformed  and  exiled.  "  Thou  shalt 
love  thy  neighbor  as  thyself."  What  meaning  there  is  in  this  Divine 
commandment?  "As  thyself."  Here  is  a  theme  for  many  volumes; 
involving  the  science  of  living,  the  art  of  living,  the  high  duty  of  true 
living,  the  beauty  and  dignity  and  glory  of  a  life  consecrated  to 
exalted  ends. 

Alas,  how  little  there  is  of  loyalty  to  the  self!  How  few  know  and 
obey  the  laws  of  the  body,  and  are  able  to  stand  erect,  sound  and  strong  Loyalty  to  Self 
before  the  world,  fit  representatives  of  the  race!  How  are  the  multi- 
tude but  dwarfed,  crippled,  diseased  and  comparatively  feeble  carica- 
tures of  the  perfect  man  each  ought  to  be.  How  small  is  the  minority 
of  those  who  are  loyal  to  the  intellectual  self  with  such  culture  and 
development  of  the  mental  powers  as  fit  them  for  man's  intended  mas- 
tery and  utilization  of  the  wonderful  resources  of  nature.  How  sadly 
small  is  the  minority  who  are  so  loyal  to  the  mortal  self  as  to  have 
gained  a  Christlike  comprehension  of  ethical  truth,  or  even  a  just  con- 
ception of  the  grand  possibilities  of  the  moral  forces  of  mankind. 

Finally,  can  it  be  doubted,  that  having  this  perfect  love  of  God 
and  this  true  and  exalted  love  of  self,  man  would  spontaneously  love 
his  neighbor?  Nay,  does  not  that  love  of  the  Heavenly  Father  neces- 
sarily imply  a  love  of  one's  fellows  since  the  Fatherhood  of  God  involves 
the  brotherhood  of  man?  What  but  such  a  being  could  have  justified 
the  strong  language  of  the  great  apostle,  "  He  who  loveth  God  loveth 
his  brother,  and  he  who  loveth  not  his  brother  abideth  in  death." 
"For  all  the  law  is  fulfilled  in  one  word,"  said  the  Apostle  Paul;  "Thou 
shalt  love  thy  neighbor  as  thyself."  And  in  yet  stronger  language 
said  the  loving  Apostle  John,  "  If  a  man  say  I  love  God,  and  hateth  his 
brother,  he  is  a  liar." 

Aye,  the  brotherhood  of  man  has  been  a  Divine  theory  of  exalted 
man  in  all  the  ages.  It  is  only  the  Cains  of  the  world  who  had  dared 
openly  to  ask,  "Am  I  my  brother's  keeper?"  In  the  earlier  ages  the 
fraternal  sentiment  found  no  higher  expression  than  in  the  negative 
comment  of  the  Divine  Buddha.  "  Do  not  unto  others  what  ye  would 
not  have  them  do  unto  you."  But  in  the  Divine  Christ  it  found  aflFirm- 
ative  expression  in  these  positive  words:  "Whatsoever  ye  would 
that  man  should  do  to  you  do  ye  even  so  unto  them." 

In  this  doctrine  is  founded  the  fraternities  of  peoples  as  well  as 
the  brotherhood  of  individual  man.  We  sometimes  forget  that  the 
individual  man  stands  for  the  race  and  that  the  law  of  Christ,  "Do 
unto  others  whatsoever  ye  would  have  them  do  unto  you,"  is  as  bind- 


Fraternities 


598  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

ing  upon  peoples,  upon  the  aggregations  of  men  in  their  relations  and 
intercourse  with  other  peoples  as  it  is  upon  you  or  upon  me  as  indi- 
viduals in  the  world.  How  forgetful  has  been  mankind  of  the  sublime 
truths  of  the  brotherhood  of  man  in  all  the  ages.  What  have  meant 
the  wars  in  all  history?  Has  not  the  history  of  the  race  been  written 
of^PeSes?*"*  in  blood?  Is  it  not  a  fact  that  even  religious  congregations  and  the 
champions  of  various  faiths  have  drawn  the  sword  and  mingled  in  the 
strife?  Let  us  thank  God  for  the  dawn  of  a  better  era — that  the  time  is 
coming,  aye,  is  at  hand,  when  no  nation  on  earth  will  dare  to  draw  the 
sword,  or  set  forth  the  glistening  bayonet  without  the  universal  con- 
sent of  mankind.  There  is  a  duty  of  self-preservation  which  the  indi- 
vidual man  and  the  individual  nation  must  recognize.  Aggressive 
warfare  without  a  submission  of  one's  rights  and  claims  to  justice  be- 
fore a  high  court  of  arbitration  representing  all  the  nations,  let  us 
hope,  is  at  an  end.  If  there  were  established,  and  there  will  be  estab- 
lished at  an  early  day,  a  high  court  of  international  arbitration  that 
will  lay  down  the  law,  that  will  expound  and  apply  the  law,  if  indeed 
necessary,  to  the  extent  of  making  the  repudiating  nation,  the  nation 
that  shall  refuse  obedience  to  that  law,  an  outlaw  in  the  world.  With 
that  time  shall  come  the  reign  of  peace  for  which  our  truly  beloved 
bishop  and  these  priestly  men  from  many  lands  have  struggled  long. 
I  hope  this  parliament  of  religion  will  go  forth  as  an  army  with  Chris- 
tian banners  bearing  upon  them  the  high  symbols  of  the  cross  and.  all 
symbols  that  represent  religion  and  humanity  and  make  peace  for  all 
the  nations.  I  believe  the  day  is  at  hand.  Let  us  join  one  and  all  in 
the  devout  prayer  to  Almighty  God  that  it  may  early  come,  that  all 
may  unite  in  the  grand  chorus,  ''Glory  to  God  in  the  highest;  peace 
on  earth,  good  will  toward  all  men." 


Mosque  of  Mohamet  AI7. 


'Phe  Qrounds  of  3y^P^thy  and  praternity 
y\mong  Peligious  ]\/\en. 

Paper  by  A.  M.  POWELL,  of  the  Society  of  Friends,  New  York. 


Salvationists 
and  Quakers. 


T  is  in  behalf  of  one  of  the  smaller  religious 
bodies,  the  Society  of  Friends,  that  I  am  in- 
vited to  speak  to  you.  In  the  time  allotted  it 
would  be  quite  impossible  to  cover  exhaust- 
ively the  whole  field  of  my  broad  subject,  '*The 
Grounds  of  Sympathy  and  Fraternity  Among 
Religious  Men." 

It  is  altogether  natural  and  proper  that  in 
form  and  method  and  ritual  there  should  be 
diversity,  great  diversity,  among  the  peoples 
interested  in  religion  throughout  the  world ;  but 
it  is  also  possible,  as  it  is  extremely  desirable, 
that  there  should  be  unity  and  fraternity  and 
co-operation  in  the  promulgation  of  simple 
spiritual  truth.  To  illustrate  my  thought  I  may 
say  that  not  very  long  ago  I  went  to  one  of  the 
great  salvation  army  meetings  in  New  York  with 
two  of  my  personal  friends,  who  were  also  members  of  the  Society  of 
Friends.  It  was  one  of  those  meetings  full  of  enthusiasm  with  volleys 
innumerable,  and  we  met  that  gifted  and  eloquent  Queen  of  the  Army, 
Mrs.  Ballington  Booth,  to  whom  I  had  the  pleasure  of  introducing  my 
two  Quaker  friends.  Taking  in  the  humor  of  the  situation,  she  said: 
"Yes,  we  have  much  in  common;  you  add  a  little  quiet  and  we  add  a 
little  noise." 

The  much  in  common  between  these  two  very  different  peoples, 
the  noisy  Salvationists  and  the  quiet  Quakers,  is  in  the  application  of 
admitted  Christian  truth  to  human  needs.  It  is  along  that  line  that  my 
thought  must  lead  this  morning  with  regard  to  unity  and  fraternity 
among  religious  men  and  religious  women.  Every  people  on  the  face 
of  the  earth  has  some  conception. of  the  Supreme  and  the  Infinite.  It 
is  common  to  all  classes,  all  races,  all  nationalities,  but  the  Christian 
ideal,  according  to  my  own  conception,  is  the  highest  and  most  com- 

600 


THE  WORLDS  CONGRESS  OF  RELIGIONS,  601 

plete  ideal  of  all.     Tt  embraces  most  fully  the  Fatherhood  of  God  and 
the  brotherhood  of  mankind. 

Justice  and  mercy  and  love  it  maintains  as  due  from  each  to  all. 
There  are  no  races;  there  are  no  territorial  limitations  or  exceptions. 
Even  the  most  untutored  have' always  been  found  to  be  amenable  to  the 
presentation  of  this  fundamental  Christian  thought  exemplified  in  a 
really  Christian  life.  Here  I  may  illustrate  by  the  experience  of 
William  Penn  among  the  Indians  of  North  America.  He  came  to 
them  as  their  brother  and  as  their  friend,  to  exemplify  the  principles  Experience  of 
of  justice  and  truth.  It  is  a  matter  of  history  that  the  relations  be-  WiiUam Penn. 
tvveen  Penn  and  the  Quakers  and  the  Indians  have  been  exceptional 
and  harmonious  on  the  basis  of  this  ideal  brotherhood  of  man.  Alas, 
that  all  the  Indians  in  America  might  not  have  had  representatives  of 
this  Quaker  humane  thought  to  deal  with!  What  a  different  page 
would  have  been  written  in  American  history. 

Many  years  later  another  Friend  was  sent  out  under  President 
Grant's  administration  to  labor  as  a  superintendent  among  the  Indians 
— the  noble-hearted,  true  Quaker,  Samuel  M.  Janney.  As  he  went 
among  the  Indians.committed  to  his  charge,  he  not  only  undertook  to 
deal  w^ith  them  with  reference  to  their  material  interests,  but  he  also 
sought  to  labor  among  them  as  their  friend,  and  in  a  certain  sense  as 
a  religious  helper  .and  teacher.  He  talked  with  those  Indians  in 
Nebraska  about  spiritual  things.  They  could  understand  about  the 
Great  Spirit  as  they  listened  to  him,  and  he  told  them  furthermore  the 
wonderful  story  of  Jesus  of  Nazareth,  conamending  His  teaching  and 
the  lesson  of  His  life  and  His  death  to  them.  They  listened,  with 
regard  to  the  Son,  as  they  had,  with  reverence  to  the  Father,  but  he 
could  not  impress  them,  in  the  face  of  their  sad  expenence  with  a  so- 
called  Christian  nature,  with  the  virtues  of  the  Son. 

Finally  one  old  chief  said  to  him:  "  We  know  about  the  Father, 
but  the  Son  has  not  been  along  this  way  yet." 

I  do  not  wonder,  in  the  light  of  the  record  which  this  so-called 
Christian  nation  had  made  in  dealing  with  those  Indians,  that  they 
thought  that  they  had  never  seen  the  Son  out  that  way  yet.  It  is,  alas, 
to  our  shame  as  a  people  that  it  must  be  said,  as  a  matter  of  historic 
truth,  that  the  very  reverse  of  the  Christian  spirit  has  been  the  spirit 
shown  in  dealing  with  the  Indians,  who  have  been  treated  with  bad 
faith  and  untold  cruelty. 

A  fresh  and  living  instance  of  this  spirit  is  illustrated  in  the  chap- 
ter we  are  now  writing  so  shamefully  in  our  dealings  with  the  Chinese. 
We  are  sending  missionaries  abroad  to  China,  but  what  are  we  teach- 
ing by  example  in  America  with  reference  to  the  Chinese  but  the 
Godless  doctrine  that  they  have  no  rights  which  we  are  bound  to  re- 
spect? We  are  receiving  lessons  valuable  and  varied,  from  these  dis- 
tinguished representatives  of  other  religions,  but  what  are  we  to  say 
in  their  presence  of  our  shortcomings  measured  by  the  standard  of 
our  high  Christian  ideal,  which  recognizes  the  brotherhood  of  all  man- 
kind and  God  as  the  common  Father? 


602  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

I  want  to  say  that  the  potential  religious  life, — and  it  is  a  lessson 
which  is  being  emphasized  day  by  day  by  this  wonderful  parliament, 
Not  a  Creed  — is  not  a  Creed  but  character.  It  is  for  this  message  that  the  waiting 
ter!  **  ^^^^^-  multitude  listens.  We  have  many  evidences  of  this.  Among  the 
recent  deaths  on  this  side  of  the  Atlantic  which  awakens  world-wide 
echoes  of  lamentation  and  regret,  there  has  been  no  one  so  missed 
and  so  mourned  as  a  religious  teacher  in  this  century  as  Phillips 
Brooks.  One  thing  above  all  else  which  characterized  the  ministry  of 
Phillips  Brooks  was  his  interpretation,  as  a  spiritual  power  in  the  life, 
of  the  individual  human  soul.  The  one  poet  who  has  voiced  this 
thought  most  widely  in  our  own  and  in  other  countries,  whose  words 
are  to  be  found  intheafterpart  of  the  general  programme  of  this  parlia- 
ment, is  the  Quaker  poet,  Whittier.  His  words  are  adapted  to  world- 
wide use  by  all  who  enter  into  the  spirit  of  Christianity  in  its  utmost 
simplicity.  In  seeking  the  grounds  of  fraternity  and  co-operation  we 
must  not  look  in  the  region  of  forms  and  ceremonies  and  rituals, 
wherein  we  may  all  very  properly  differ  and  agree  to  differ,  as  we  are 
doing  here,  but  we  must  seek  them  especially  in  the  direction  of  unity 
and  action  for  the  removal  of  the  world's  great  e^ils. 

I  believe  we  stand  today  at  the  dividing  of  the  ways,  and  whether 
or  not  there  shall  follow  this  parliament  of  religions  any  permanent 
committee  or  any  general  organization,  looking, to  the  creation  of  a 
universal  church,  I  do  hope  that  one  outcome  of  this  great  comming- 
ling will  be  some  sort  of  action  between  the  peoples  of  the  different 
religions  looking  to  the  rernoval  of  the  great  evils  which  stand  in  the 
pathway  of  the  progress  of  all  true  religions. 

Part  of  my  speech  has  been  made  this  morning  by  the  eloquent 
ex-governor  who  preceded  me,  but  I  will  emphasize  his  remarks  with 
regard  to  arbitration.  There  were  two  illustrations  of  my  thoughts  to 
which  he  did  not  make  specific  reference.  One  is  recent  in  the  Behring 
Sea  arbitration.  What  a  blessing  that  is  as  compared  with  the  old-« 
fashioned  method  of  settling  the  differences  between  this  country  and 
Great  Britain  by  going  to  war.  We  may  rejoice  and  take  courage  in 
this  fresh  illustration  of  the  practicability  of  arbitration  between  two 
great  and  powerful  nations. 

I  may  cite  also  one  other  illustration,  the  Geneva  award,  which  at 
the  time  it  occurred  was  perhaps  even  more  remarkable  than  the  more 
recent  arbitration  of  the  Behring  Sea  dispute.  Among  the  exhibits 
down  yonder  at  the  white  city  which  you  doubtless  have  seen  is  the 
great  Krupp  gun.  It  is  a  marvelous  piece  of  inventive  ingenuity.  It 
is  absolutely  appalling  in  its  possibilities  for  the  destruction  of 
humanity.  Now,  if  the  religious  people  of  the  world,  whatever  their 
name  or  form,  will  unite  in  a  general  league  against  war  and  resolve 
to  arbitrate  all  difficulties,  I  believe  that  that  great  Krupp  gun  will,  if 
not  preserved  for  some  museum,  be  literally  melted  and  recast  into 
plowshares  and  pruning  hooks. 

This  parliament  has  laid  very  broad  foundations.  It  is  presentmg 
an  object  lesson  of  immense  value.     In  June  I  had  the  privilege  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  603 

assisting  here  in  another  world's  congress  wherein  were  representatives 
of  various  nationalities  and  countries.  We  had  on  the  platform  the 
distinguished  Archbishop  of  St.  Paul,  that  great  liberal  Catholic,  Arch- 
bishop Ireland.  Sitting  near  him  was  Father  Cleary,  his  neighbor 
and  friend — another  noble  man.  Sitting  near  those  two  Catholics  was 
Adjutant  Vickery,  of  the  Salvation  Army,  the  representative  of  Mrs. 
Ballington  Booth,  who  was  unable  through  sickness  to  be  present. 
Near  these  were  several  members  of  the  Society  of  Friends,  and  along 
with  them  were  some  Episcopalians,  Methodists,  Baptists,  Presbyteri- 
ans and  one  Unitarian  whose  face  I  see  here  today.  All  these  were 
tremendously  in  earnest  to  strike  a  blow  at  one  of  the  great  obstacles 
to  the  progress  of  Christian  life  in  Europe — state  regulated  vice. 

I  cannot  deal  with  that  subject  now,  but  I  may  say  that  it  is  the 
most  infamous  system  of  slavery  of  womanhood  and  girlhood  the 
world  has  ever  seen.  It  exists  in  most  European  countries  and  it  has  latedVice.  ^' 
its  champions  in  America,  who  have  been  seeking,  by  their  propagan- 
dism,  to  fasten  it  upon  our  large  cities.  It  is  one  of  the  most  vital 
questions  of  this  era,  and  it  should  be  the  care  and  responsibility  of 
religious  people  everywhere  to  see  that  as  speedily  as  possible  this 
great  shame  shall  be  wiped  away  from  modern  civilization. 

Let  me  tell  you  an  incident  that  occurred  in  Geneva,  Switzerland, 
three  or  four  years  ago.  There  jumped  out  of  a  four-story  window 
down  to  the  court  below  a  beautiful  young  girl.  Marvelously,  her  life 
was  spared.  A  noble  Christian  woman,  whom  I  count  it  a  privilege  to 
number  among  my  personal  friends,  went  to  this  poor  girl's  side  and 
got  her  story.     In  substance  it  was  this: 

She  had  been  sold  for  a  price  in  Berlin  to  one  of  the  brothel  keepers 
of  Geneva  and,  as  his  property,  had  been  imprisoned  in  that  brothel, 
and  was  held  therein  as  a  prisoner  and  slave.  She  endured  it  as  long 
as  she  could  and  finally,  as  she  told  this  friend  of  mine,  "When  I 
thought  of  God  I  could  endure  it  no  longer  and  I  resolved  to  take  the 
chances  of  my  life  for  escape,"  and  she  made  that  fearful  leap  and 
providentially  her  life  was  spared.  What  must  be  the  nature  of  the  op- 
pression that  will  thus  drive  its  victim  to  the  desperate  straits  of  this 
young  girl?  It  is  a  slavery  worse  than  the  chattelism,  in  some  of  its 
details,  which  formerly  prevailed  in  our  own  country. 

Now,  what  has  America  to  do  on  this  line?  America  has  a  fear- 
ful responsibility.  Though  it  may  not  have  the  actual  system  of  state 
regulation,  we  call  ourselves  a  Christian  country,  and  yet,  in  this  be- 
loved America  of  ours,  in  more  than  one  state,  under  the  operation  of 
the  laws  called  "Age  of  Consent,"  a  young  girl  of  ten  years  is  held  capa- 
ble of  consenting  to  her  own  ruin.  Shame,  indeed;  it  is  a  shame;  a, 
tenfold  shame.  I  appeal,  in  passing,  for  league  and  unity  among 
religious  people  for  the  overthrow  of  this  system  in  European  coun- 
tries, and  the  rescue  and  redemption  of  our  own  land  from  this  gigantic 
evil  which  threatens  us  here. 

I  now  pass  to  another  overshadowing  evil,  the  ever  pressing  drink 
evil.    There  was  another  congress  held  here  in  June;  it  was  to   deal 


604  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

with  the  vice  of  intemperance.  I  had  the  privilege  of  looking  over 
forty  consular  reports  prepared  at  the  request  of  the  late  secretary  of 
state,  Mr.  Blaine.  In  every  one  of  these  reports  intemperance  was 
shown  to  be  a  producing  cause  of  a  large  part  of  the  vice,  immorality  and 
crime  in  those  countries.  There  is  need  of  an  alliance  on  the  part  of 
religious  people  for  the  removal  of  this  great  evil  which  stands  in  the 
pathway  of  practical  Christian  progress. 

Now  another  thought  in  a  different  direction.  What  the  world 
greatly  needs  today  in  all  countries  is  greater  simplicity  in  connection 
KSfiusLafe^  ^^^^^  ^^^  religious  life  and  propagandism.  The  Society  of  Friends,  in 
whose  behalf  I  appear  before  you,  may  fairly  claim  to  have  been 
teachers  by  example  in  that  direction.  We  want  to  banish  the  spirit 
of  worldliness  from  every  land,  which  has  taken  possession  of  many 
churches,  and  inaugurate  an  era  of  greater  simplicity. 

The  actual  progress  of  Christianity  in  accordance  with  its  ideal 
may  be  cited,  in  a  sentence,  to  be  measured  by  the  position  of  women 
in  all  lands.  The  Society  of  Friends  furnished  pioneers  in  the  prisons 
of  old  England  and  of  New  England  in  the  direction  of  Divinely 
inspired  womanhood.  We  believe  that  there  is  still  urgent  need  of  an 
♦  enlargement  of  this  sphere  to  woman  and  we  ought  to  have  it  preached 

more  widely  everywhere.  There  should  be  leagues  and  alliances  to 
help  bring  about  this  needed  change.  The  individual  stands  alone, 
unaided,  comparatively  powerless,  but  in  organization  there  is  great 
power,  and  in  the  fullness  of  the  life  of  the  spirit,  applied  through 
organization,  it  is  possible  to  transform  the  world  for  its  benefit  in 
many  directions. 

Some  one  has  described  salvation  as  being  simply  a  harmonious 
relationship  between  God  and  man.  If  that  be  a  true  description  of 
the  heavenly  condition  we  need  not  wait  till  we  pass  beyond  the  river 
to  experience  something  of  the  uplift  of  the  joy  of  salvation.  Let  us 
band  together,  religious  men  and  women  of  all  names  and  national- 
ities, to  bring  about  this  greater  harmony  between  each  other  and  God, 
the  Father  of  us  all.  Then,  finally,  in  all  lands  and  in  every  soul,  the 
lowliest  as  well  as  the  highest,  may  this  more  and  more  become  the 
joyous  refrain  of  each,  "Nearer,  My  God,  to  Thee;  Nearer  to  Thee." 


T^^   Message    of    Qhristianity  to   Q^her 

Religions, 


Paper  by  REV.  JAMES  S.  DENNIS,  of  New  York. 


HRISTIANITY  must  speak  in  the  name  of  God. 
To  Him  it  owes  its  existence,  and  the  deep 
secret  of  its  dignity  and  power  is  that  it  reveals 
Him.  It  would  be  effrontery  for  it  to  speak 
simply  upon  its  own  responsibility,  or  even  in 
the  name  of  reason.  It  has  no  philosophy  of 
evolution  to  propound.  It  has  a  message  from 
God  to  deliver.  It  is  not  itself  a  philosophy; 
it  is  a  religion.  It  is  not  earth-born;  it  is  God- 
wrought.  It  comes  not  from  man,  but  from 
J  God,  and  is  intensely  alive  with  His  power,  alert 
with  His  love,  benign  with  His  goodness,  radiant 
with  His  light,  charged  with  His  truth,  sent  with 
His  message,  inspired  with  His  energy,  regnant 
with  His  wisdom,  instinct  with  the  gift  of  spir- 
itual healing  and  mighty  with  supreme  authority, 
has  a  mission  among  men,  whenever  or  wherever  it  finds 
them,  which  is  as  sublime  as  creation,  as  marvelous  as  spiritual 
existence,  and  as  full  of  mysterious  meaning  as  eternity.  It 
finds  its  focus,  and  as  well  its  radiating  center,  in  the  personality  of  its 
great  Revealer  and  Teacher,  to  Whom,  before  His  advent,  all  the  fin- 
gers of  light  pointed;  and  from  Whom,  since  His  incarnation,  all  the 
brightness  of  the  day  has  shone.  It  has  a  further  and  supplemental 
historic  basis  in  the  Holy  Scriptures,  which  God  has  been  pleased  to 
give  through  inspired  writers  chosen  and  commissioned  by  Him. 

Its  message  is  much  more  than  Judaism;  it  is  infinitely  more  than 
the  revelation  of  nature.  It  has  wrought  in  love,  with  the  touch  of 
regeneration,  with  the  inspiration  of  prophetic  vision,  in  the  mastery 
of  spirit  control,  and  by  the  transforming  power  of  the  divine  indwell- 
ing, until  its  own  best  evidence  is  what  it  has  done  to  uplift  and  purify 
wherever  it  has  been  welcomed  among  men. 

I  say  welcomed,  for  Christianity  must  be  received  in  order  to  ac- 

605 


A     Sublime 
MisBion. 


606  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

complish  its  mission.  It  is  addressed  to  the  reason  and  to  the  heart  of 
man,  but  does  no  violence  to  liberty.  Its  limitations  are  not  in  its  own 
nature,  but  in  the  freedom  which  God  has  planted  in  man.  It  is  notto 
be  judged,  therefore,  by  what  it  has  achieved  in  the  world  except  as 
the  world  has  voluntarily  received  it.  Where  it  is  now  known,  and 
where  it  has  been  ignored  and  rejected,  it  withholds  the  evidence  of 
its  power,  but  where  it  has  been  accepted  it  does  not  shrink  from  the 
test,  but  rather  triumphs  in  its  achievements.  Its  attitude  toward 
mankind  is  marked  by  gracious  urgency,  not  compulsion;  by  gentle 
condescension,  not  pride;  by  kindly  ministry,  not  harshness;  by  faith- 
ful warning,  not  taunting  reproaches;  by  plain  instruction,  not  argu- 
ment; by  gentle  and  quiet  command,  not  noisy  harangue;  by  limitless 
promises  to  faith,  not  spectacular  gifts  to  sight. 

It  has  a  message  of  supreme  import  to  man,  fresh  from  the  heart 
Message  of  of  God.  It  records  the  great  spiritual  facts  of  human  history;  it  an- 
Sjpreme  im-  nounces  the  perils  and  needs  of  men;  it  reveals  the  mighty  resources 
of  redemption;  it  solves  the  problems  and  blesses  the  discipline  of  life; 
it  teaches  the  whole  secret  of  regeneration  and  hope  and  moral  tri- 
umph; it  brings  to  the  world  the  co-operation  of  divine  wisdom  in  the 
great  struggle  with  the  dark  mysteries  of  misery  and  suffering.  Its 
message  to  the  world  is  so  full  of  quickening  inspiration,  so  resplend- 
ent with  light,  so  charged  with  power,  so  effective  in  its  ministry  that 
its  mission  can  be  characterized  only  by  the  use  of  the  most  majestic 
symbolism  of  the  natural  universe.  It  is  indeed  the  "sun  of  righteous- 
ness arising  with  healing  in  his  wings." 

We  are  asked  now  to  consider  the  message  of  Christianity  to  other 
religions.  If  it  has  a  message  to  a  sinful  world,  it  must  also  have  a 
message  to  other  religions  which  are  seeking  to  minister  to  the  same 
fallen  race  and  to  accomplish  in  their  own  way  and  by  diverse  meth- 
ods the  very  mission  God  has  designed  should  be  Christianity's  privi- 
lege and  high  function  to  discharge. 

Let  us  seek  now  to  catch  the  spirit  of  that  message  and  to  indi- 
cate in  brief  outline  its  purport.  We  must  be  content  simply  to  give 
the  message;  the  limits  of  this  paper  forbid  any  attempt  to  vindicate 
it,  or  to  demonstrate  its  historic  integrity,  its  heavenly  wisdom,  and 
its  excellent  glory. 

Its  spirit  is  full  of  simple  sincerity,  exalted  dignity  and  sweet  un- 
selfishness. It  aims  to  impart  a  blessing,  rather  than  to  challenge  a 
comparison.  It  is  not  so  anxious  to  vindicate  itself  as  to  confer  its 
benefits.  It  is  not  so  solicitous  to  secure  supreme  honor  for  itself  as 
to  win  its  way  to  the  heart.  It  does  not  seek  to  taunt,  to  disparage  or 
humiliate  a  rival,  but  rather  to  subdue  by  love,  attract  by  its  own  ex- 
cellence and  supplant  by  virtue  of  its  own  incomparable  superiority. 
It  is  itself  incapable  of  a  spirit  of  rivalry,  because  of  its  own  indis^ 
putable  right  to  reign.  It  has  no  use  for  a  sneer,  it  can  dispense  with 
contempt,  it  carries  no  weapons  of  violence,  it  is  not  given  to  argu- 
ment, it  is  incapable  of  trickery  or  deceit,  and  it  repudiates  cant.  It 
relies  ever  upon  its  own  intrinsic  merit  and  bases  all  its  claims  on  its 
right  to  be  heard  and  honored. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  607 

Its  miraculous  evidence  is  rather  an  exception  than  a  rule.  It  ,  „. 
was  a  sign  to  help  weak  faith.  It  was  a  concession  made  in  the  spirit  Evidence! 
of  condescension.  Miracles  suggest  mercy  quite  as  much  as  they  an- 
nounce majesty.  When  we  consider  the  unlimited  score  of  divine 
power,  and  the  ease  with  which  signs  and  wonders  might  have  been 
multiplied  in  bewildering  variety  and  impressiveness,  we  are  conscious 
of  a  rigid  conservation  of  power  and  a  distinct  repudiation  of  the 
spectacular.  The  mystery  of  Christian  history  is  the  sparing  way  in 
which  Christianity  has  used  its  resources.  It  is  a  tax  upon  faith, 
which  is  often  painfully  severe,  to  note  the  apparent  lack  of  energy 
and  dash  and  resistless  force  in  the  seemingly  slow  advances  of  our 
holy  religion. 

Doubtless  God  had  His  reasons,  but  in  the  meanwhile  we  cannot 
but  recognize  in  Christianity  a  spirit  of  mysterious  reserve,  a  marvelous 
patience,  of  subdued  undertone,  of  purposeful  restraint.  It  does  not 
*'cry,  nor  lift  up,  nor  cause  its  voice  to  be  heard  in  the  street."  Cent- 
uries come  and  go  and  Christianity  touches  only  portions  of  the  earth, 
but  wherever  it  touches  it  transfigures.  It  seems  to  despise  material 
adjuncts,  and  count  only  those  victories  worth  having  which  are  won 
through  spiritual  contact  with  the  individual  soul.  Its  relation  to 
other  religions  has  been  characterized  by  singular  reserve,  and  its  prog- 
ress has  been  marked  by  an  unostentatious  dignity  which  is  in 
harmony  with  the  majestic  attitude  of  God,  its  author,  to  all  false  gods 
who  have  claimed  divine  honors  and  sought  to  usurp  the  place  which 
was  His  alone. 

We  are  right,  then,  in  speaking  of  the  spirit  of  this  message  as 
wholly  free  from  the  commonplace  sentiment  of  rivalry,  entirely  above 
the  use  of  spectacular  or  meretricious  methods,  infinitely  removed 
from  all  mere  devices  or  dramatic  effect,  wholly  free  from  cant  or 
double  facedness,  with  no  anxiety  for  alliance  with  worldly  power  or 
social  eclat,  caring  more  for  a  place  of  influence  in  a  humble  heart 
than  for  a  seat  of  power  on  a  royal  throne,  wholly  intent  on  claiming 
the  loving  allegiance  of  the  soul  and  securing  the  moral  transforma- 
tion of  character,  in  order  that  its  own  spirit  and  principles  may  sway 
the  spiritual  life  of  men. 

It 'Speaks,  then,  to  other  religions  with  unqualified  frankness  and 
plainness,  based  upon  its  own  incontrovertible  claim  to  a  hearing.  It 
has  nothing  to  conceal,  but  rather  invites  to  inquiry  and  investigation. 
It  recognizes  promptly  and  cordially  whatever  is  worthy  of  respect  in 
other  religious  systems;  it  acknowledges  the  undoubted  sincerity  of 
personal  conviction  and  the  intense  earnestness  of  moral  struggle  in 
the  case  of  many  serious  souls  who,  like  the  Athenians  of  old,  "worship 
in  ignorance;"  it  warns  and  persuades  and  commands,  as  is  its  right; 
it  speaks,  as  Paul  did  in  the  presence  of  cultured  heathenism  on  Mars 
Hill,  of  that  appointed  day  in  which  the  world  must  be  judged,  and  of 
"that  man"  by  whom  it  is  to  be  judged;  it  echoes  and  re-echoes  its 
invariable  and  inflexible  call  to  repentance;  it  requires  acceptance  of  its 
moral  standards;  it  exacts  submission,  loyalty,  reverence  and  humility. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Challenges 
Admiration. 


All  this  it  does  with  a  superb  and  unwavering  tone  of  quiet  insist- 
ence. It  often  presses  its  claim  with  argument,  appeal  and  tender 
urgency,  yet  in  it  all  and  through  it  all  would  be  recognized  a  clear, 
resonant,  predominant  tone  of  uncompromising  insistence,  revealing 
that  supreme  personal  will  which  originated  Christianity,  and  in  whose 
name  it  ever  speaks.  It  delivers  its  message  with  an  air  of  untroubled 
confidence  and  quiet  mastery.  There  is  no  anxiety  about  precedence, 
no  undue  care  for  externals,  no  possibility  of  being  patronized,  no  un- 
dignified spirit  of  competition.  It  speaks,  rather,  with  the  conscious- 
ness of  that  simple,  natural,  incomparable,  measureless  supremacy 
which  quickly  disarms  rivalry  and  in  the  end  challenges  the  admira- 
tion and  compels  the  submission  of  hearts  free  from   malice  and  guile. 

This  being  the  spirit  of  the  message,  let  us  inquire  as  to  its 
Its  Purport,  purport.  There  is  one  immensely  preponderating  element  here  which 
pervades  the  whole  content  of  the  message — it  is  love  for  man. 
Christianity  is  full  of  it.  This  is  its  supreme  meaning  to  the  world — 
not  that  love  eclipses  or  shadows  every  other  attribute  in  God's  char- 
acter, but  that  it  glorifies  and  moreperfectly  reveals  and  interprets  the 
nature  of  God  and  the  history  of  His  dealings  with  men.  The  object 
of  this  love  must  be  carefully  noted — it  is  mankind — the  race  con- 
sidered as  individuals,  or  as  a  whole. 

Christianity  unfolds  a  message  to  other  religions  which  emphasizes 
this  heavenly  principle.  It  reveals  therein  the  secret  of  its  power  and 
the  unique  wonder  of  its  whole  redemptive  system.  "  Never  man 
spake  like  this  man,"  was  said  of  Christ.  Never  religion  spake  like  this 
religion,  may  be  said  of  Christianity.  The  Christian  system  is  con- 
ceived in  love;  it  brings  the  provision  of  love  to  fallen  man;  it 
administers  its  marvelous  functions  in  love;  it  introduces  man  into  an 
atmosphere  of  love;  it  gives  him  the  inspiration,  the  joy,  the  fruition 
of  love;  it  leads  at  last  into  the  realm  of  eternal  love.  While  accom- 
plishing this  end,  at  the  same  time  it  convicts  of  sin,  it  melts  into 
humility.  We  who  love  and  revere  Christianity  believe  that  it 
declares  the  whole  counsel  of  God,  and  we  are  content  to  rest  our  case 
on  the  simple  statement  of  its  historic  facts,  its  spiritual  teachings  and 
its  unrivaled  ministry  to  the  world.  Christianity  is  its  own  best 
evidence. 

I  have  sought  to  give  the  essential  outline  of  this  immortal  mes- 
sage of  Christianity  by  grouping  its  leading  characteristics  in  a 
series  of  code  words,  which,  when  presented  in  combination,  give  the 
distinctive  signal  of  the  Christian  religion  which  has  waved  aloft 
through  sunshine  and  storm  during  all  the  centuries  since  the  New 
Testament  Scriptures  were  given  to  man. 

The  initial  word  which  we  place  in  this  signal  code  of  Christianity 
is  Fatherhood.  This  may  have  a  strange  sound  to  some  ears,  but  to 
the  Christian  it  is  full  of  sweetness  and  dignity.  It  simply  means  that 
the  creative  act  of  God,  so  far  as  our  human  family  is  concerned,  was 
done  in  the  spirit  of  fatherly  love  and  goodness.  He  created  us  in 
His  likeness,  and  to  express  this  idea  of  spiritual  resemblance  and 


Fatherhood. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


609 


tender  relationship  the  symbolical  term  of  fatherhood  is  used.  Whep 
Christ  taught  us  to  pray  "Our  Father,"  He  gave  us  a  lesson  which 
transcends  human  philosophy  and  has  in  it  so  much  of  the  height  and 
depth  of  divine  feeling  that  human  reason  has  hardly  dared  to  receive, 
much  less  to  originate,  the  ^'jnception. 

A  second  word  which  is  representative  in  the  Christian  message 
is  Brotherhood.  This  exists  in  two  senses — there  is  the  universal 
brotherhood  of  man  to  man,  as  children  of  one  father  in  whose  like- 
ness the  whole  family  is  created,  and  the  spiritual  brotherhood  of 
union  in  Christ.  Here  again  the  suggestion  of  love  as  the  rule  and 
sign  of  human  as  well  as  Christian  fellowship.  The  world  has  drifted 
far  away  from  this  ideal  of  brotherhood;  it  has  been  repudiated  in 
some  quarters  even  in  the  name  of  religion,  and  it  seems  clear  that  it 
will  never  be  fully  recognized  and  exemplified  except  as  the  spirit  of 
Christ  assumes  its  sway  over  the  hearts  of  men. 

The  next  code  word  of  Christianity  is  Redemption.  We  use  it 
here  in  the  sense  of  a  purpose  on  God's  part  to  deliver  man  from  sin 
and  to  make  a  universal  provision  for  that  end,  which,  if  rightly  used, 
insures  the  result.  I  need  not  remind  you  that  this  purpose  is  conceived 
in  love.  God,  as  redeemer,  has  taken  a  gracious  attitude  toward  man 
from  the  beginning  of  history,  and  He  is  "not  far  from  every  one"  in 
the  imminence  and  omnipresence  of  His  love.  Redemption  is  a 
world-embracing  term;  it  is  not  limited  to  any  age  or  class.  Its 
potentiality  is  world-wide;  its  efficiency  is  unrestrained  except  as  man 
limits  it;  its  application  is  determined  by  the  sovereign  wisdom  of 
God,  its  author,  who  deals  with  each  individual  as  a  possible  candi- 
date for  redemption,  and  decides  his  destiny  in  accordance  with  his 
spiritual  attitude  toward  Christ. 

Where  Christ  is  unknown  God  still  exercises  His  sovereignty, 
although  He  has  been  pleased  to  maintain  a  significant  reserve  as  to 
the  possibility,  extent  and  spiritual  tests  of  redemption  where  trust  is 
based  on  God's  mercy  in  general  rather  than  upon  His  mercy  as 
specially  revealed  in  Christ.  We  know  from  His  word  that  Christ's 
sacrifice  is  infinite.  God  can  apply  its  saving  benefits  to  one  who 
intelligently  accepts  it  in  faith  or  to  an  infant  who  receives  its  benefits 
as  a  sovereign  gift,  or  to  one  who,  not  having  known  of  Christ,  so 
casts  himself  upon  God's  mercy  that  divine  wisdom  sees  good  reason 
to  exercise  the  prerogative  of  compassion  and  apply  to  the  soul  the 
saving  power  of  the  great  sacrifice. 

Another  cardinal  idea  in  the  Christian  system  is  Incarnation.  God 
clothing  Himself  in  human  form  and  coming  into  living  touch  with 
mankind.  This  He  did  in  the  person  of  Jesus  of  Nazareth.  It  is  a 
mighty  mystery,  and  Christianity  would  never  dare  assert  it  except 
as  God  has  taught  its  truth.  Granted  the  purpose  of  God  to  reveal 
Himself  in  visible  form  to  man,  and  He  must  be  free  to  choose  His  own 
method.  He  did  not  consult  human  reason.  He  did  not  ask  the  ad- 
vice of  philosophy.  He  did  not  seek  the  permission  of  ordinary  laws. 
He  came  in  His  spiritual  chariot  in  the  glory  of  the  supernatural,  but 
89 


Brotiierhood. 


Redemption. 


Incarnation. 


610 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Atonement. 


Character. 


He  entered  the  realm  of  human  life  through  the  humble  gateway  ot 
nature.  He  came  not  only  to  reveal  God  but  to  bring  Him  into  con- 
tact with  human  life.  He  came  to  assume  permanent  relations  to  the 
race.  His  brief  life  among  us  on  earth  was  for  a  purpose,  and  when 
that  was  accomplished,  still  retaining  His  humanity,  He  ascended  to 
assume  His  kingly  dominions  in  the  heavens. 

W^  are  brought  now  to  another  fundamental  truth  in  Christian 
teaching — the  mysterious  doctrine  of  Atonement.  Sin  is  a  fact  which 
is  indisputable.  It  is  universally  recognized  and  acknowledged.  It  is 
its  own  evidence.  It  is,  moreover,  a  barrier  between  man  and  his  God. 
The  divine  holiness  and  sin,  with  its  loathsomeness,  its  rebellion,  its 
horrid  degradation  and  its  hopeless  ruin  cannot  coalesce  in  any  system 
of  moral  government.  God  cannot  tolerate  sin  or  temporize  with  it 
or  make  a  place  for  it  in  His  presence.  He  cannot  parley  with  it;  He 
must  punish  it.  He  cannot  treat  with  it;  He  must  try  it  at  the  bar. 
He  cannot  overlook  it;  He  must  overcome  it.  He  cannot  give  it  a 
moral  status;  He  must  visit  it  with  the  condemnation  it  deserves. 

Atonement  is  God's  marvelous  method  of  vindicating,  once  for 
all,  before  the  universe.  His  eternal  attitude  toward  sin  by  the  volun- 
tary self-assumption  in  the  spirit  of  sacrifice,  of  its  penalty.  This  He 
does  in  the  person  of  Jesus  Christ,  who  came  as  God  incarnate  upon 
this  sublime  mission.  The  facts  of  Christ's  birth,  life,  death  and  resur- 
rection take  their  place  in  the  realm  of  veritable  history,  and  the  moral 
value  and  propitiatory  efficacy  of  His  perfect  obedience  and  sacrifical 
death  in  a  representative  capacity  become  a  mysterious  element  of 
limitless  worth  in  the  process  of  readjusting  the  relation  of  the  sinner 
to  his  God. 

Christ  is  recognized  by  God  as  a  substitute.  The  merit  of  His 
obedience  and  the  exalted  dignity  of  His  sacrifice  are  both  available 
to  faith.  The  sinner,  humble,  penitent  and  conscious  of  unworthiness, 
accepts  Christ  as  his  redeemer,  his  intercessor,  his  Saviour,  and  simply 
believes  in  Him,  trusting  in  His  assurances  and  promises,  based  as 
they  are  upon  his  atoning  intervention,  and  receives  from  God,  as  the 
gift  of  sovereign  love,  all  the  benefits  of  Christ's  mediatorial  work. 
This  is  God's  w^ay  of  reaching  the  goal  of  pardon  and  reconciliation. 
It  is  His  way  of  being  Himself  just  and  yet  accomplishing  the  justifi- 
cation of  the  sinner.  Here  again  we  have  the  mystery  of  love  in  its 
most  intense  form  and  the  mystery  of  wisdom  in  its  most  august 
exemplification. 

This  is  the  heart  of  the  Gospel.  It  throbs  with  mysterious  love;  it 
pulsates  with  ineffable  throes  of  divine  feeling;  it  bears  a  vital  relation 
to  the  whole  scheme  of  government;  it  is  in  its  hidden  activities 
beyond  the  scrutiny  of  human  reason;  but  it  sends  the  life-blood 
coursing  through  history  and  it  gives  to  Christianity  its  superb  vitality 
and  its  undying  vigor.  It  is  because  Christianity  eliminates  sin  from 
the  problem  that  its  solution  is  complete  and  final. 

We  pass  now  to  another  v/ord  which  is  of  vital  importance — it  is 
Character.     God's  own  attitude  to  the  sinner  being  settled,  and  the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


611 


problem  of  moral  government  solved,  the  next  matter  which  presents 
itself  is  the  personality  of  the  individual  man.  It  must  be  purified, 
transformed  into  the  spiritual  likeness  of  Christ,  trained  for  immortal- 
ity. It  must  be  brought  into  harmony  with  the  ethical  standards  of 
Christ.  This  Christianity  insists  upon,  and  for  the  accomplishment  of 
this  end  it  is  gifted  with  an  influence  and  impulse,  a  potency  and  win- 
someness,  an  inspiration  and  helpfulness,  which  is  full  of  spiritual 
mastery  over  the  soul.  Christianity  uplifts,  transforms,  and  eventually 
transfigures  the  personal  character.  It  is  a  transcendent  school  of 
incomparable  ethics.  It  honors  the  rugged  training  of  discipline;  it 
uses  it  freely  but  tenderly.  It  accomplishes  its  purpose  by  exacting 
obedience,  by  teaching  submission,  by  helping  to  self-control,  by 
insisting  upon  practical  righteousness  as  a  rule  of  life  and  by  introduc- 
ing the  golden  rule  as  the  law  of  contact  and  duty  between  man  and 
man. 

In  vital  connection  with  character  is  a  word  of  magnetic  impulse 
and  unique  glory  which  gives  to  Christianity  a  sublime  practical 
power  in  history — it  is  Service.  There  is  a  forceful  meaning  in  the 
double  influence  of  Christianity  over  the  inner  life  and  the  outward 
ministry  of  its  followers.  Christ,  its  founder,  glorified  service  and 
lifted  it  in  His  own  experience  to  the  dignity  of  sacrifice.  In  the  light 
of  Christ's  example  service  becomes  an  honor,  a  privilege  and  a  moral 
triumph;  it  is  consummated  and  crowned  in  sacrifice. 

Christianity,  receiving  its  lesson  from  Christ,  subsidizes  character 
in  the  interest  of  service.  It  lays  its  noblest  fruitage  of  personal  gifts 
and  spiritual  culture  upon  the  altar  of  philanthropic  sacrifice.  It  is 
unworthy  of  its  name  if  it  does  not  reproduce  this  spirit  of  its  Master; 
only  by  giving  itself  to  benevolent  ministry,  as  Christ  gave  Himself  for 
the  world,  can  it  vindicate  its  origin.  Christianity  recognizes  no  wor- 
ship which  is  altogether  divorced  from  work  for  the  weal  of  others;  it 
indorses  no  religious  professions  which  are  unmindful  of  the  obliga- 
tions of  service;  it  allows  itself  to  be  tested  not  simply  by  the  purity 
of  its  motives,  but  by  the  measure  of  its  sacrifices.  The  crown  and 
goal  of  its  followers  is,  ''Well  done,  good  and  faithful  servant." 

One  other  word  completes  the  code — it  is  Fellowship.  It  is  a  word 
which  breathes  the  sweetest  hope  and  sounds  the  highest  destiny  of 
the  Christian.  It  gives  the  grandest  possible  meaning  to  eternity,  for 
it  suggests  that  it. is  to  be  passed  with  God.  It  illumines  and  transfig- 
ures the  present,  for  it  brings  God  into  it  and  places  Him  in  living  touch 
with  our  lives  and  makes  Him  a  helper  in  our  moral  struggles,  our 
spiritual  aspirations  and  our  heroic  though  imperfect  efforts  to  live  the 
life  of  duty.  It  is  solace  in  trouble,  consolation  in  sorrow,  strength  in 
weakness,  courage  in  trial,  help  in  weariness  and  cheer  in  loneliness; 
it  becomes  an  unfailing  inspiration  when  human  nature,  left  to  its  own 
resources,  would  lie  down  in  despair  and  die.  Fellowship  with  God 
implies  and  secures  fellowship  with  each  other  in  a  mystical  spiritual 
union  of  Christ  with  His  people  and  His  people  with  each  other.  An 
invisible  society  of  regenerate  souls,  which  we  call  the  kingdom  of  God 


Service. 


Fellowship. 


612  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

among  men,  is  the  result.  This  has  its  visible  product  in  the  organized 
society  of  the  Christian  qhurch,  which  is  the  chosen  and  honored 
instrument  of  God  for  the  conservation  and  propagation  of  Christian- 
ity among  men. 

This,  then,  is  the  message  which  Christianity  signals  to  other 
religions  as  it  greets  them  today:  Fatherhood,  Brotherhood,  Redemp- 
tion, Incarnation,  Atonement,  Character,  Service,  Fellowship. 


Prof.   Philip  Schaff,  New  York. 


Xhe  f^eunion  of  Chi*istendom. 

Paper  by  PROF.  PHILIP  SCHAFF,  D.D.,  of  New  York. 


HE  reunion  of  Christendom  presupposes  an 
original  union,  which  has  been  marred  and 
obstructed,  but  never  entirely  destroyed.  The 
theocracy  of  the  Jewish  dispensation  contin- 
ued during  the  division  of  the  kingdom  and  dur- 
ing the  Babylonian  exile.  Even  in  the  dark- 
est time,  when  Elijah  thought  that  Israel  was 
wholly  given  to  idolatry,  there  were  seven 
thousand — known  only  to  God — who  had  never 
bowed  their  knees  to  Baal.  The  Church  of 
Christ  has  been  one  from  the  beginning,  and  He 
has  pledged  to  her  His  unbroken  presence  ''  all 
the  days  to  the  end  of  the  world."  The  one  in- 
visible church  is  the  soul  which  animates  the 
divided  visible  churches.  All  true  believers  are  members  of  the  mys- 
tical body  of  Christ. 

The  saints  in  heaven  and  those  on  earth 

But  one  communion  make; 
All  join  in  Christ,  their  living  Head, 

And  of  His  grace  partake. 

Let  US  briefly  mention  the  promiinent  points  of  unity  which  under- 
lie all  divisions. 

Christians  differ  in  dogmas  and  theology,  but  agree  in  the  funda- 
mental articles  of  faith  which  are  necessary  to  salvation;  they  believe  p  .  Pronrnent 
in  the  same  Father  in  heaven,  the  same  Lord  and  Saviour,and  the  same     °^°^^^     "^'^ 
Holy  Spirit,  and   can  join   in  every  clause  of  the  Apostles'  Creed,  of 
the  Gloria  in  Excelsis  and  the  Te  Deum. 

They  are  divided  in  church  government  and  discipline,  but  all  ac- 
knowledge and  obey  Christ  as  the  Head  of  the  church  and  Chief  Shep- 
herd of  our  souls. 

They  differ  widely  in  modes  of  worship,  rites  and  ceremonies,  but 
they  worship  the  same  God  manifested  in  Christ,  they  surround  the 
same  throne  of  grace,  they  offer  from  day  to  day  the  same  petitions 
which  the  Lord  has  taught  them,  and  can  sing  the  same  classical 
hymns,  whether  written  by  Catholic  or  Protestant,  Greek  or  Roman, 

615 


616  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Modes  of  Lutheran  or  Reformed,  Calvinist  or  Methodist,  Episcopalian  or  Pres- 
Worship.  byterian,  Paedo-Baptist  or   Baptist.     Some  of  the  best  hymn  writers, 

such  as  Toplady  and  Charles  Wesley,  were  antagonistic  in  theology; 
yet  their  hymns,  ''Rock  of  Ages"  and  "Jesus,  Lover  of  My  Soul,"  are 
sung  with  equal  fervor  by  Calvinists  and  Methodists.  Newman's 
"Lead,  Kindly  Light"  will  remain  a  favorite  hymn  among  Protestants, 
although  the  author  left  the  Church  of  England  and  became  a  cardinal 
of  the  Church  of  Rome.  "In  the  Cross  of  Christ  I  Glory"  and 
"Nearer,  My  God,  to  Thee"  were  written  by  devout  Unitarians,  yet 
they  have  an  honored  place  in  every  trinitarian  hymnal. 

There  is  a  unity  of  Christian  scholarship  of  all  creeds,  which  aims 
at  the  truth,  the  whole  truth  and  nothing  but  the  truth.  This  unity  has 
been  strikingly  illustrated  in  the  Anglo-American  revision  of  the  au- 
thorized version  of  the  Scriptures,  in  which  about  one  hundred  British 
and  American  scholars — Episcopalians,  Independents,  Presbyterians, 
Methodists,  Baptists,  Friends  and  Unitarians,  have  harmoniously  co- 
operated for  fourteen  years  (from  1870  to  1884). 

It  was  my  privilege  to  attend  almost  every  meeting  of  the  Ameri- 
can revisers  in  the  Bible  House  at  New  York,  and  several  meetings  of 
the  British  revisers  in  the  Jerusalem  chamber  of  Westminster  Abbey, 
and  I  can  testify  that,  notwithstanding  the  positive  convictions  of  the 
scholars  of  the  different  communions,  no  sectarian  issue  was  ever 
raised,  all  being  bent  upon  the  sole  purpose  of  giving  the  most  faithful 
idiomatic  rendering  of  the  original  Hebrew  and  Greek.  The  English 
version,  in  its  new  as  well  as  its  old  form,  will  continue  to  be  the 
strongest  bond  of  union  among  the  different  sections  of  English- 
speakipg  Christendom,  a  fact  of  incalculable  importance  for  private 
devotion  and  public  worship. 

Formerly,  exegetical  and  historical  studies  were  too  much  con- 
trolled by,  and  made  subservient  to,  apologetic  and  polemic  ends;  but 
now  they  are  more  and  more  carried  on  without  prejudice  and  with 
the  sole  object  of  ascertaining  the  meaning  of  the  text  and  the  facts 
of  history  upon  which  creeds  must  be  built. 

Finally,  we  must  not  overlook  the  ethical  unity  of  Christendom, 
which  is  much  stronger  than  its  dogmatic  unity  and  has  never  been 
seriously  shaken.  The  Greek,  the  Latin  and  the  Protestant  churches, 
alike,  accept  the  ten  commandments  as  explained  by  Christ,  or  the 
law  of  supreme  love  to  God  and  love  to  our  neighbor,  as  the  sum  and 
substance  of  the  law,  and  they  look  up  to  the  teaching  and  example 
of  our  Saviour  as  the  purest  and  most  perfect  model  for  universal 
imitation. 

Before  we  discuss  reunion  we  should  acknowledge  the  hand  of 
Providence  in  the  present  divisions  of  Christendom.  There  is  a  great 
difference  between  denominationalism  and  sectarianism;  the  first  is 
consistent  with  church  unity  as  well  as  military  corps  are  with  the 
unity  of  an  army,  or  the  many  monastic  orders  with  the  unity  of  the 
papacy;  the  second  is  nothing  but  extended  selfishness  and  bigotry. 
Denominationalism  is  a  blessing;  sectarianism  is  a  curse. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  617 

We  must  remember  that  denominations  are  most  numerous  in  the 
most  advanced  and  active  nations  of  the  world.  A  stagnant  church  is  a  stagnant 
a  sterile  mother.  Dead  orthodoxy  is  as  bad  as  heresy,  or  even  worse.  ueTSother?^'" 
Sects  are  a  sign  of  life  and  interest  in  religion.  The  most  important 
periods  of  the  church,  the  Nicene  age,  and  the  age  of  the  reformation, 
were  full  of  controversy.  There  are  divisions  in  the  church  which 
cannot  be  justified,  and  there  are  sects  which  have  fulfilled  their  mis- 
sion and  ought  to  cease.  But  the  historic  denominations  are  permanent 
forces  and  represent  various  aspects  of  the  Christian  religion  which 
supplement  each  other. 

As  the  life  of  our  Saviour  could  not  be  fully  exhibited  by  one 
gospel,  nor  His  doctrine  set  forth  by  one  apostle,  much  less  could  any 
one  Christian  body  comprehend  and  manifest  the  whole  fullness  of 
Christ  and  the  entire  extent  of  His  mission  to  mankind. 

Every  one  of  the  great  divisions  of  the  church  has  had,  and  still 
has,  its  peculiar  mission  as  to  territory,  race  and  nationality,  and 
modes  of  operation. 

The  Greek  church  is  especially  adapted  to  the  East,  to  the  Greek 
and  Slavonic  peoples;  the  Roman  to  the  Latin  races  of  southern 
Europe  and  America;  the  Protestant  to  the  Teutonic  races  of  the  North 
and  West. 

Among  the  , Protestant  churches,  again,  some  have  a  special  gift 
for  the  cultivation  of  Christian  science  and  literature;  others  for  the 
practial  development  of  the  Christian  life;  some  are  most  successful 
among  the  higher,  others  among  the  middle,  and  still  others  among 
the  lower  classes.  None  of  them  could  be  spared  without  great  detri- 
ment to  the  cause  of  religion  and  morality,  and  without  leaving  its 
territory  and  constituency  spiritually  destitute.  Even  an  imperfect 
church  is  better  than  no  church. 

No  schism  occurs  without  guilt  on  one  or  on  both  sides.  "It  must 
needs  be  that  offenses  come,  but  woe  to  that  man  by  whom  the  offense 
Cometh."  Yet  God  overrules  the  sins  and  follies  of  man  for  His  own 
glory. 

The  separation  of  Paul  and  Barnabas,  in  consequence  of  their 
"sharp  contention"  concerning  Mark,  resulted  in  the  enlargemer /  of 
missionary  labor.  If  Luther  had  not  burned  the  pope's  bull,  or  had 
recanted  at  Worms,  we  would  not  have  had  a  Lutheran  church,  but  be 
still  under  the  spiritual  tyranny  of  the  papacy.  If  Luther  had  accepted 
Zwingli's  hand  of  fellowship  at  Marburg  the  Protestant  cause  would 
have  been  stronger  at  the  time,  but  the  full  development  of  the  char- 
acteristic features  of  the  two  principal  churckes  of  the  reformation 
would  have  been  prevented  or  obstructed. 

If  John  Wesley  had  not  ordained  Coke  we  would  not  have  a. 
Methodist  Episcopal  church,  which  is  the  strongest  denomination  in 
the  United  States.  If  Chalmers  and  his  friends  had  not  seceded  from 
the  general  assembly  of  the  Kirk  of  Scotland  in  1843,  forsaking  every 
comfort  for  the  sake  of  the  whole  headship  of  Christ,  we  would  miss 
one  of  the  grandest  chapters  in  modern  church  history. 


618 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


All  divisions  of  Christendom  will,  in  the  providence  of  God,  be 
Sin  of  Schism,   made  subservient  to  a  greater  harmony.     Where  the  sin  of  schism  has 
abounded,  the  grace  of  future  reunion  will  much  more  abound. 

Taking  this  view  of  the  division  of  the  church  we  must  reject  the 
idea  of  a  negative  reunion,  which  would  destroy  all  denominational  dis- 
tinction and  thus  undo  the  work  of  the  past. 

History  is  not  like  ''the  baseless  fabric  of  a  vision  "  that  leaves 
''■not  a  rack  behind."  It  is  the  unfolding  of  God's  plan  of  infinite  wis- 
dom and  mercy  to  mankind.  He  is  the  chief  actor,  and  rules  and  over- 
rules the  thoughts  and  deeds  of  His  servants.  We  are  told  that  our 
Heavenly  Father  has  numbered  the  very  hairs  of  our  head,  and  that 
i.ot  a  sparrow  falleth  to  the  ground  without  His  will.  The  labors  of 
confessors  and  martyrs,  of  missionaries  and  preachers,  of  fathers,  school- 
men and  reformers,  and  of  the  countless  host  of  holy  men  and  women 
of  all  ranks  and  conditions  who  lived  for  the  good  of  the  world,  can- 
not be  lost.  They  constitute  a  treasure  of  inestimable  value  for  all  the 
future  time. 

Variety  in  unity  and  unity  in  variety  is  the  law  of  God  in  nature, 
in  history  and  in  His  kingdom.  Unity  without  variety  is  dead  uni- 
formity. There  is  beauty  in  variety.  There  is  no  harmony  without 
many  sounds,  and  a  garden  incloses  all  kinds  of  flowers.  God  has 
made  no  two  nations,  no  two  men  or  women,  nor  even  two  trees  or  two 
flowers  alike.  He  has  endowed  every  nation,  every  church,  yea,  every 
individual  Christian  with  peculiar  gifts  and  graces.  His  power,  His 
wisdom  and  His  goodness  are  reflected  in  ten  thousand  forms. 

"There  are  diversities  of  gifts,"  says  St.  Paul,  "but  the  same  spirit. 
And  there  are  diversities  of  ministrations,  and  the  same  Lord.  And 
there  are  diversities  of  workings,  but  the  same  God,  who  worketh  all 
things  in  all.  But  to  each  one  is  given  the  manifestation  of  the  spirit 
to  profit  withal." 

We  must,  therefore,  expect  the  greatest  variety  in  the  church  of 
the  future.  There  are  good  Christians  who  believe  in  the  ultimate  tri- 
umph of  their  own  creed,  or  form  of  government  and  worship,  but  they 
are  all  mistaken  and  indulge  in  a  vain  dream.  The  world  will  never 
become  wholly  Greek,  nor  wholly  Roman,  nor  wholly  Protestant,  but 
it  will  become  wholly  Christian,  and  will  include  every  type  and  every 
aspect,  every  virtue  and  every  grace  of  Christianity — an  endless  variety 
in  harmonious  unity,  Christ  being  all  in  all. 

Every  denomination  which  holds  to  Christ  the  Head  will  retain  its 
distinctive  peculiarity,  and  lay  it  on  the  altar  of  reunion,  but  it  will 
cheerfully  recognize  the  excellencies  and  merits  of  the  other  branches 
of  God's  kingdom.  No  sect  has  the  monopoly  of  truth.  The  part  is 
not  the  whole;  the  body  consists  of  many  members,  and  all  are  necessary 
to  each  other. 

Episcopalians  will  prefer  their  form  of  government  as  the  best, 
but  must  concede  the  validity  of  the  non-Episcopal  ministry. 

Baptists,  while  holding  fast  to  the  primitive  mode  of  immersion 
must  allow  pouring  or  affusion  to  be  legitimate  baptism. 


Variety  in  the 
Church  of  the 
Future. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


619 


Protestants  will  cease  to  regard  the  pope  as  the  anti-Christ  pre- 
dicted by  St.  Paul  and  St.  John,  and  will  acknowledge  him  as  the 
legitimate  head  of  the  Roman  church,  while  the  pope  ought  to  recog- 
nize the  respective  rights  and  privileges  of  the  Greek  patriarchs  and 
evangelical  bishops  and  pastors. 

Those  who  prefer  to  worship  God  in  the  forms  of  a  stated  liturgy 
ought  not  to  deny  others  the  equal  right  of  free  prayer  as  the  spirit 
moves  them.  Even  the  silent  worship  of  the  Quakers  has  Scripture  au- 
thority, for  there  was  *'  a  silence  in  heaven  for  the  space  of  half  an  hour." 

Doctrinal  differences  will  be  the  most  difficult  to  adjust.     When      rk^„*.;r,oi 

111  1-11  JJoctnnai 

two  dogmas  flatly  contradict  each  other,  the  one  denymg  what  the   Dififerencee. 
other   asserts,   one   or   the   other,   or   both,   must   be   wrong.     Truth 
excludes  error  and  admits  of  no  compromise. 

But  truth  is  many  sided  and  all  sided  and  is  reflected  in  different 
colors.  The  creeds  of  Christendom,  as  already  remarked,  agree  in  the 
essential  articles  of  faith  and  their  differences  refer  either  to  minor 
points  or  represent  only  various  aspects  of  truth  and  supplement  one 
another. 

Calvinists  and  Arminians  are  both  right,  the  former  in  maintain- 
ing the  sovereignty  of  God,  the  latter  in  maintaining  the  freedom  and 
moral  responsibility  of  man,  but  they  are  both  wrong,  when  they  deny 
one  or  the  other  of  these  two  truths,  which  are  equally  important, 
although  we  may  not  be  able  to  reconcile  them  satisfactorily.  The 
conflicting  theories  on  the  Lord's  Supper  which  have  caused  the 
bitterest  controversies  among  medieval  schoolmen  and  Protestant 
reformers  turn,  after  all,  only  on  the  mode  of  Christ's  presence,  while 
all  admit  the  essential  fact  that  He  is  spiritually  and  really  present  and 
partaken  of  by  believers  as  the  Bread  of  Life  from  heaven.  Even  the 
two  chief  differences  between  Romanists  and  Protestants  concerning 
Scripture  and  tradition  as  rules  of  faith,  and  concerning  faith  and 
good  works,  as  conditions  of  justification,  admit  of  an  adjustment  by  a 
better  understanding  of  the  nature  and  relationship  of  Scripture  and 
tradition,  of  faith  and  works.  The  difference  is  no  greater  than  that 
between  St.  Paul  and  St.  James  in  their  teaching  on  justification,  and 
yet  the  epistles  of  both  stand  side  by  side  in  the  same  canon  of  Holy 
Scripture. 

We  must  remember  that  the  dogmas  of  the  church  are  earthly 
vessels  for  heavenly  treasures,  or  imperfect  human  definitions  of  divine 
truths,  and  may  be  proved  by  better  statements  with  the  advance  of 
knowledge.  Our  theological  systems  are  but  dim  rays  of  the  sun  of  truth 
which  illuminates  the  universe.    Truth  first,  doctrine  next,  dogma  last. 

The  reunion  of  the  entire  Catholic  church,  Greek  and  Roman,  with 
the  Protestant  churches  will  require  such  a  restatement  of  all  the  con- 
troverted points  by  both  parties  as  shall  remove  misrepresentations, 
neutralize  the  anathemas  pronounced  upon  imaginary  heresies,  and 
show  the  way  to  harmony  in  a  broader,  higher,  and  deeper  conscious- 
ness in  God's  truth  and  God's  love. 

In  the  heat  of  controversy,  and  in  the  struggle  for  supremacy,  the 


Controverted 
Points. 


620  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

contending  parties  mutually  misrepresented  each  other's  views,  put 
them  in  the  most  unfavorable  light,  and  perverted  partial  truths  into 
unmixed  errors.  Like  hostile  armies  engaged  in  battle,  they  aimed  at 
the  destruction  of  the  enemy.  Protestants,  in  their  confessions  of  faith 
and  polemical  works,  denounced  the  pope  as  the  "anti-Christ,"  the  pa- 
pists as  "idolaters,"  the  Roman  mass  as  an  "accursed  idolatry,"  and 
the  Roman  church  as  "the  synagogue  of  Satan"  and  "the  Babylonian 
harlot" — all  in  perfect  honesty,  on  the  ground  of  certain  misunderstood 
passages  of  St.  Paul  and  St.  John,  and  especially  of  the  mysterious 
Book  of  Revelation,  whose  references  to  the  persecutions  of  pagan 
Rome  were  directly  or  indirectly  applied  to  papal  Rome.  Rome  an- 
swered by  bloody  persecutions;  the  Council  of  Trent  closed  with  a 
double  anathema  on  all  Protesant  heretics,  and  the  pope  annually  re- 
peats the  curse  in  the  holy  week,  when  all  Christians  should  humbly  and 
penitently  meet  around  the  cross  on  which  the  Saviour  died  for  the  sins 
of  the  whole  world. 

When  these  hostile  armies,  after  a  long  struggle  for  supremacy 
without  success,  shall  come  together  for  the  settlement  of  terms  of 
peace,  they  will  be  animated  by  a  spirit  of  conciliation  and  single  de- 
votion to  the  honor  of  the  great  head  of  the  church,  who  is  the  divine 
concord  of  all  human  discords. 

The  whole  system  of  traditional  orthodoxy,  Greek,  Latin  and 
Protestant,  must  progress,  or  it  will  be  left  behind  the  age  and  lose  its 
Orthodoxy?^^^  hold  on  thinking  men.  The  church  must  keep  pace  with  civilization, 
adjust  herself  to  the  modern  conditions  of  religious  and  political  free- 
dom and  accept  the  established  results  of  Biblical  and  historical  criti- 
cism and  natural  science.  God  speaks  in  history  and  science  as  well 
as  in  the  Bible  and  the  church,  and  He  cannot  contradict  Himself. 
Truth  is  sovereign  and  must  and  will  prevail  over  all  ignorance,  error 
and  prejudice. 

Church  history  has  undergone  of  late  a  great  change,  partly  in 
consequence  of  the  discovery  of  lost  documents  and  deeper  research, 
partly  on  account  of  the  standpoint  of  the  historian  and  the  new  spirit 
in  which  history  is  written. 

Many  documents  on  which  theories  and  usages  were  built  have 
been  abandoned  as  untenable  even  by  Roman  Catholic  scholars.  We 
mention  the  legend  of  the  literal  composition  of  the  Apostles'  Creed  by 
the  apostles,  and  of  the  origin  of  the  creed  which  was  attributed  to 
Athanasius,  though  it  did  not  appear  till  four  centuries  after  his  death; 
the  fiction  of  Constantine's  donation,  the  apocryphal  letters  of  pseudo- 
Ignatius,  of  pseudo-Clement,  of  pseudo-Isidorus,  and  other  post- 
apostolic  and  medieval  falsifications  of  history,  which  were  universally 
believed  till  the  time  of  the  reformation,  and  even  down  to  the  eight- 
eenth century. 

Genuine  history  is  being  rewritten  from  the  standpoint  of  impartial 
truth  and  justice.  If  facts  are  found  to  contravene  a  cherished  theory, 
all  the  worse  for  the  theory;  for  facts  are  truths,  and  truth  is  of  God, 
while  theories  are  of  men. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  621 

Formerly  church  history  was  made  a  mere  appendix  to  systematic 
theology,  or  abused  and  perverted  for  polemic  purposes.  The  older 
historians,  both  Roman  Catholic  and  Protestant,  searched  ancient  and  Genuine  His- 
medieval  history  for  weapons  to  defeat  their  opponents  and  to  estab-  ^^^ 
lish  their  own  exclusive  claims.  Flacius,  the  first  learned  Protestant 
historian,  saw  nothing  but  anti-Christian  darkness  in  the  Middle  Ages, 
with  the  exception  of  a  few  scattered  "testes  veritatis,"  and  described 
the  Roman  church  from  the  fifth  to  the  sixteenth  century  as  the  great 
apostacy  of  prophecy.  But  modern  Protestant  historians,  following 
the  example  of  Neander,  who  is  called  "the  father  of  church  history," 
regard  the  Middle  Ages  as  the  period  of  the  conversion  and  the  civili- 
zation of  the  barbarians,  as  a  necessary  link  between  ancient  and  mod- 
ern Christianity,  and  as  the  cradle  of  the  reformation. 

On  the  other  hand,  the  opposite  type  of  historiography,  repre- 
sented by  Cardinal  Baronius,  traced  the  papacy  to  the  beginning  of 
the  Christian  era,  maintained  its  identity  through  all  ages,  and  de- 
nounced the  reformers  as  arch-heretics  and  the  reformation  as  the  foul 
source  of  revolution,  war  and  infidelity,  and  of  all  the  evils  of  modern 
society.  But  the  impartial  scholars  of  the  Roman  Catholic  church 
now  admit  the  necessity  of  the  reformation,  the  pure  and  unselfish 
motives  of  the  reformers,  and  the  beneficial  efforts  of  their  labors 
upon  their  own  church. 

A  great  change  of  spirit  has  also  taken  place  among  the  historians 
of  the  different  Protestant  denominations.  The  early  Lutheran  ab- 
horrence of  Zwinglianism  and  Calvinism  has  disappeared  from  the 
best  Lutheran  manuals  of  church  history.  The  bitterness  between 
Prelatists  and  Puritans,  Calvinists  and  Arminians,  Baptists  and  Paedo- 
Baptists,  has  given  way  to  a  calm  and  just  appreciation. 

The  impartial  historian  can  find  no  ideal  church  in  any  age.  It 
was  a  high  priest  in  Aaron's  line  which  crucified  the  Saviour;  a  Judas 
was  among  the  apostles;  all  sorts  of  sins  among  church  members  are 
rebuked  in  the  Epistles  of  the  New  Testament;  there  were  "  many 
antichrists"  in  the  age  of  St.  John,  and  there  have  been  many  since, 
even  in  the  temple  of  God.  Nearly  all  churches  have  acted  as  perse- 
cutors when  they  had  a  chance,  if  not  by  fire  and  sword,  at  least  by 
misrepresentation,  vituperation  and  abuse.  For  these  and  all  other 
sins  they  should  repent  in  dust  and  ashes.  One  only  is  pure  and 
spotless,  the  great  head  of  the  church,  who  redeemed  it  with  His 
precious  blood. 

But  the  historian  finds,  on  the  other  hand,  in  every  age  and  in 
every  church,  the  footprints  of  Christ,  the  abundant  manifestations  of 
His  spirit,  and  a  slow  but  sure  progress  toward  that  ideal  church 
which  St.  Paul  describes  as  "  the  fullness  of  Him  who  filleth  all 
in  all." 

The  study  of  church  history,  like  travel  in  foreign  lands,  destroys 
prejudice,  enlarges  the  horizon,  liberalizes  the  mind,  and  deepens 
charity.  Palestine,  by  its  eloquent  ruins,  serves  as  a  commentary  on 
the  life  of  Christ,  and  has  not  inaptly  been  called  "  the  Fifth  Gospel." 


622  THE   ivORLUS  CONGRESS  OF  RELIGIONS. 

So  also  the  history  of  the  church  furnishes  the  key  to  unlock  the 
meaning  of  the  church  in  all  its  ages  and  branches. 

The  study  of  history,  "  with  malice  toward  none,  but  with  charity 
for  all,"  will  bring  the  denominations  closer  together  in  an  humble 
recognition  of  their  defects  and  a  grateful  praise  for  the  good  which 
the  same  spirit  has  wrought  in  them  and  through  them. 

Important  changes  have  also  taken  place  in  traditional  opinions 
and  practices  once  deemed  pious  and  orthodox. 

The  church  in  the  Middle  Ages  first  condemned  the  philosophy  of 
in^he  MidSe  Aristotle,  but  at  last  turned  it  into  a  powerful  ally  in  the  defense  of 
Ages.  her   doctrines,    and   so   gave   to   the   world  the   Summa   of  Thomas 

Aquinas  and  the  Commedia  of  Dante,  who  regarded  the  great  Stag- 
arite  as  a  forerunner  of  Christ,  as  a  philosophical  John  the  Baptist. 
Luther,  likewise,  in  his  wrath  against  scholastic  theology,  condemned 
"the  accursed  heathen  Aristotle,"  but  Melanchthon  judged  differently, 
and  Protestant  scholarship  has  long  since  settled  upon  a  just  es- 
timate. 

Gregory  VII,  Innocent  III,  and  other  popes  of  the  Middle  Ages 
claimed  and  exercised  the  power,  as  vicars  of  Christ,  to  depose  kings, 
to  absolve  subjects  from  their  oath  of  allegiance,  and  to  lay  whole  na- 
tions under  the  interdict  for  the  disobedience  of  an  individual.  But  no 
pope  would  presume  to  do  such  a  thing  now,  nor  would  any  Catholic 
king  or  nation  tolerate  it  for  a  moment. 

The  strange  mythical  notion  of  the  ancient  fathers  that  the  Chris- 
tian redemption  was  the  payment  of  a  debt  due  to  the  devil,  who  had 
a  claim  upon  men  since  the  fall  of  Adam,  but  had  forfeited  it  by  the 
crucifixion,  was  abandoned  after  Anselm  had  published  the  more 
rational  theory  of  a  vicarious  atonement  in  discharge  of  a  debt  due 
to  God. 

The  un-Christian  and  horrible  doctrine  that  all  unbaptized  infants 
who  never  committed  any  actual  transgression  are  damned  forever 
and  ever  prevailed  for  centuries  under  the  authority  of  the  great  and 
holy  Augustin,  but  has  lost  its  hold  even  upon  those  divines  who  de- 
fend the  necessity  of  water  baptism  for  salvation.  Even  high  Angli- 
cans and  strict  Calvinists  admit  that  all  children  dying  in  infancy 
are  saved. 

The  equally  un-Christian  and  fearful  theory  and  practice  of  relig- 
ious compulsion  and  persecution  by  fire  and  sword,  first  mildly  sug- 
gested by  the  same  Augustin  and  then  formulated  by  the  master  theo- 
logian of  the  Middle  Ages  (Thomas  Aquinas),  who  deemed  a  heretic, 
or  murderer  of  the  soul,  more  worthy  of  death  than  a  murderer  of  the 
body,  has  given  way  at  last  to  the  theory  and  practice  of  toleration 
and  liberty. 

The  delusion  of  witchcraft,  which  extended  even  to  Puritan  New' 
England  and  has  cost  almost  as  many  victims  as  the  tribunals  of  the 
inquisition,  has  disappeared  from  all  Christian  nations  forever, 

A  few  words  about  the  relation  of  the  church  to  natural  and  phys- 
ical science. 


THE  WOkLD'S  COMdkE^^  OP  MUCldMS.  623 

Protestants  and  Catholics  alike  unanimously  rejected  the  Coperni- 
can  astronomy  as  a  heresy  fatal  to  the  geocentric  account  of  the  crea- 
tion in  Genesis,  but  after  a  century  of  opposition,  which  culminated  in 
the  condemnation  of  Galileo  by  the  Roman  inquisition  under  Urban 
VIII,  they  have  adopted  it  without  a  dissenting  voice  and  "the  earth 
still  moves." 

Similar  concessions  will  be  made  to  modern  geology  and  biology 
when  they  have  passed  the  stage  of  conjecture  and  reached  an  agree-  Concessions 
ment  as  to  facts.  The  Bible  does  not  determine  the  age  of  the  earth  i?ioiog>\°^  ^° 
or  man  and  leaves  a  large  margin  for  difference  of  opinion  even  on 
purely  exegetical  grounds.  The  theory  of  the  evolution  of  animal  life, 
far  from  contradicting  the  fact  of  creation,  presupposes  it,  for  every 
evolution  must  have  a  beginning,  and  this  can  only  be  accounted  for 
by  an  infinite  intelligence  and  creative  will.  God's  power  and  wisdom 
are  even  more  wonderful  in  the  gradual  process  of  evolution. 

The  theory  of  liistorical  development,  which  corresponds  to  the 
theory  of  physical  evolution,  and  preceded  it,  was  first  denounced  by 
orthodox  divines  (within  my  own  recollection)  as  a  dangerous  error 
leading  to  infidelity,  but  is  now  adopted  by  every  historian,  and  is  in- 
dorsed by  Christ  Himself  in  the  twin  parables  of  the  mustard  seed  and 
the  leaven.  "  First  the  blade,  then  the  ear,  after  that  the  full  corn  in 
the  ear;"  this  is  the  order  of  the  unfolding  of  the  Christian  life,  both 
in  the  individual  and  the  church.  But  there  is  another  law  of  develop- 
ment no  less  important,  which  may  be  called  the  law  of  creative  head- 
ships. Every  important  intellectual  and  religious  movement  begins 
with  a  towering  personality  which  cannot  be  explained  from  ante- 
cedents, but  marks  a  new  epoch. 

The  Bible,  we  must  all  acknowledge,  is  not,  and  never  claimed  to 
be,  a  guide  of  chronology,  astronomy,  geology,  or  any  other  science, 
but  solely  a  book  of  religion,  a  rule  of  faith  and  practice,  a  guide  to 
holy  living  and  dying.  There  is,  therefore,  no  room  for  a  conflict  be- 
tween the  Bible  and  science,  faith  and  reason,  authority  and  freedom, 
the  church  and  civilization. 

Before  the  reunion  of  Christendom  can  be  accomplished,  we  must 
expect  providential  events,  new  pentecosts,  new  reformations — as  great 
as  any  that  have  gone  before.  The  twentieth  century  has  marvelous 
surprises  in  store  for  the  church  and  the  world,  which  may  surpass 
even  those  of  the  nineteenth.  History  now  moves  with  telegraphic 
speed,  and  may  accomplish  the  work  of  years  in  a  single  day.  The 
modern  inventions  of  the  steamboat,  the  telegraph,  the  power  of 
electricity,  the  progress  of  science  and  of  international  law  (which 
regulates  commerce  by  land  and  by  sea  and  will  in  due  time  make  an 
end  of  war),  link  all  the  civilized  nations  into  one  vast  brotherhood. 

Let  us  consider  some  of  the  moral  means  by  which  a  similar 
affiliation  and  consolidation  of  the  different  churches  may  be  hastened:  soHdation  °of 

The  cultivation  of  an  irenic  and  Evangelical-Catholic  spirit  in  the  Churches, 
personal  intercourse  with  our  fellow  Christians  of  other  denominations. 
We  must  meet  them  on  a  common  rather  than  on  disputed  grounds, 


624  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

and  assume  that  they  are  as  honest  and  earnest  as  we  in  the  pursuit 
of  truth.  We  must  make  allowance  for  differences  in  education  and 
surroundings,  which  to  a  large  extent  account  for  differences  of  opin- 
ion. Courtesy  and  kindness  conciliate,  while  suspicion  excites 
irritation  and  attack.  Controversy  will  never  cease,  but  the  golden 
rule  of  the  most  polemic  among  the  apostles,  to  "  speak  the  truth  in 
love,"  cannot  be  too  often  repeated.  Nor  should  we  forget  the 
seraphic  description  of  love,  which  the  same  apostle  commends  above 
all  other  gifts  and  the  tongues  of  men  and  angels,  yea,  even  above 
faith  and  hope. 

Co-operation  in  Christian  and  philanthropic  work  draws  men  to- 
gether and  promotes  their  mutual  confidence  and  regard.  Faith 
without  works  is  dead.  Sentiment  and  talk  without  union  are  idle 
without  actual  manifestation  in  works  of  charity  and  philanthropy. 

Missionary  societies  should  at  once  come  to  a  definite  agreement 

Union  of  ef-  Prohibiting  all  mutual  interference  in  their  efforts  to  spread  the  Gospel 

fort   in    Mis-  at  home  and  abroad.     Every  missionary  of  the  cross  should  wish  and 

sionary  wor  .   pj-^y  {qj.  ^]^g  prosperity  of  all  other  missionaries,  and   lend  a  helping 

hand  in  trouble.     What  then?     Only  that  in  every  way,  whether  in 

pretense  or  in  truth,  Christ  is  proclaimed;  and  therein  I   rejoice,  yea, 

and  will  rejoice. 

It  is  preposterous,  yea,  wicked,  to  trouble  the  minds  of  the 
heathen  or  of  the  Roman  Catholic  with  our  domestic  quarrels,  and  to 
plant  half  a  dozen  rival  churches  in  small  towns  where  one  or  two 
would  suffice,  thus  saving  men  and  means.  Unfortunately,  the  secta- 
rian spirit  and  mistaken  zeal  for  peculiar  views  and  customs  very  ma- 
terially interfere  with  the  success  of  our  vast  expenditures  and  efforts 
for  the  conversion  of  the  world. 

The  study  of  church  history  has  already  been  mentioned  as  an 
important  means  of  correcting  sectarian  prejudices  and  increasing  mut- 
ual appreciation.  The  study  of  symbolic  or  comparative  theology  is 
one  of  the  most  important  branches  of  history  in  this  respect,  espe- 
cially in  our  country,  where  professors  of  all  the  creeds  of  Christendom 
meet  in  daily  contact,  and  should  become  thoroughly  acquainted  with 
one  another. 

We  welcome  to  the  reunion  of  Christendom  all  denominations 
which  have  followed  the  Divine  Master  and  have  done  His  work.  Let 
us  forgive  and  forget  their  many  sins  and  errors  and  remember  only 
their  virtues  and  merits. 

The  Greek  church  is  a  glorious  church,  for  in  her  language  have 
come  down  to  us  the  oracles  of  God,  the  Septuagint,  the  Gospels  and 
Epistles;  hers  are  the  early  confessors  and  martyrs,  the  Christian 
fathers,  bishops,  patriarchs  and  emperors;  hers  the  immortal  writings 
of  Origen,  Eusebius,  Athanasius  and  Chrysostom;  hers  the  CEcumen- 
ical  councils  and  the  Nicene  creed,  which  can  never  ale. 

The  Latin  church  is  a  glorious  church;  for  she  carried  the  treas- 
ures of  Christian  and  classical  literature  over  the  gulf  of  the  migra- 
t.o.i  of  nations,  and  preserved  order  in  the  chaos  of  civil  wars;  she 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  625 

was  the  alma  mater  of  the  barbarians  of  Europe;  she  turned  painted 
savages  into  civilized  beings,  and  worshipers  of  idols  into  worshipers 
of  Christ;  she  built  up  the  colossal  structures  of  the  papal  theocracy, 
the  cathedrals  and  the  universities;  she  produced  the  profound  sys- 
tems of  scholastic  and  mystic  theology;  she  stimulated  and  patronized 
the  renaissance,  the  printing  press  and  the  discovery  of  a  new  world; 
she  still  stands,  like  an  immovable  rock,  bearing  witness  to  the  funda- 
mental truths  and  facts  of  our  holy  religion,  and  to  the  catholicity, 
.unity,  unbroken  continuity,  and  independence  of  the  church;  and  she 
is  as  zealous  as  ever  in  missionary  enterprise  and  self-denying  works 
of  Christian  charity. 

We  hail  the  reformation  which  redeemed  us  from  the  yoke  of  spirit- 
ual despotism,  and  secured  us  religious  liberty,  the  most  precious  of 
all  liberties,  and  made  the  Bible  in  every  language  a  book  for  all 
classes  and  conditions  of  men. 

The  Evangelical  Lutheran  church,  the  first-born  daughter  of  the 
reformation,  is  a  glorious  church,  for  she  set  the  word  of  God  above 
the  traditions  of  men,  and  bore  witness  to  the  comforting  truth  of  jus- 
tification by  faith;  she  struck  the  keynote  to  thousands  of  sweet  hymns 
in  praise  of  the  Redeemer;  she  is  boldly  and  reverently  investigating 
the  problems  of  faith  and  philosophy,  and  is  constantly  making  valu- 
able additions  to  theological  lore. 

The  Evangelical  Reformed  church  is  a  glorious  church,  for  she 
carried  reformation  from  the  Alps  and  lakes  of  Switzerland  "to  the  c^rSJes^'^^ 
end  of  the  West"  (to  use  the  words  of  the  Roman  Clement  about  St. 
Paul);  she  furnished  more  martyrs  of  conscience  in  France  and  the 
Netherlands  alone  than  any  other  church,  even  during  the  first  three 
centuries;  she  educated  heroic  races,  like  the  Huguenots,  the  Dutch, 
the  Puritans,  the  Covenanters,  the  Pilgrim  Fathers,  who  by  the  fear  of 
God  were  raised  above  the  fear  of  tyrants,  and  lived  and  died  for  the 
advancement  of  civil  and  religious  liberty;  she  is  rich  in  learning  and 
good  works  of  faith;  she  keeps  pace  with  all  true  progress;  she  grapples 
with  the  problems  and  evils  of  modern  society,  and  she  sends  the  Gos- 
pel to  the  ends  of  the  earth. 

The  Episcopal  church,  of  England,  the  most  churchly  of  the 
reformed  family,  is  a  glorious  church,  for  she  gave  to  the  English- 
speaking  world  the  best  version  of  the  Holy  Scriptures  and  the  best 
prayer  book;  she  preserved  the  order  and  dignity  of  the  ministry  and 
public  worship;  she  nursed  the  knowledge  and  love  of  antiquity  and 
enriched  the  treasury  of  Christian  literature,  and  bythe  Anglo-Catholic 
revival  under  the  moral,  intellectual  and  poetic  leadership  of  three 
shining  lights  of  Oxford — Pusey,  Newman  and  Keble — she  infused  new 
life  into  her  institutions  and  customs  and  prepared  the  way  for  a  better 
understanding  between  Anglicanism  and  Romanism. 

The  Presbyterian  church,  of  Scotland,  the  most  flourishing  daughter 
of  Geneva — as  John  Knox,  "  who  never  feared  the  face  of  man,"  was 
the  most  faithful  disciple  of  Calvin — is  a  glorious  church,  for  she  turned 
a  barren  country  into  a  garden,  and  raised  a  poor  and  semi-barbarous 


626  THE   WORLD' ^  CONGRESS  OE  RELIGtONS. 

people  to  a  level  with  the  richest  and  most  intelligent  nations;  she 
diffused  the  knowledge  of  the  Bible  and  a  love  of  the  kirk  in  the  huts 
of  the  peasants  as  well  as  the  palaces  of  the  noblemen;  she  has  always 
stood  up  for  church  order  and  discipline,  for  the  rights  of  the  laity,  and 
first  and  last  for  the  crown  rights  of  King  Jesus,  which  are  above  all 
earthly  crowns,  even  that  of  the  proudest  monarch  in  whose  dominion 
the  sun  never  sets. 

The  Congregational  church  is  a  glorious  church,  for  she  has  taught 
the  principle  and  proved  the  capacity  of  congregational  independence 
and  self-government  based  upon  a  living  faith  in  Christ,  without 
diminishing  the  effect  of  voluntary  co-operation  in  the  Master's  serv- 
ice; and  has  laid  the  foundation  of  New  England,  with  its  literary  and 
theological  institutions  and  high  social  culture. 

The  Baptist  church  is  a  glorious  church,  for  she  has  borne,  and  still 
bears,  testimony  to  the  primitive  mode  of  baptism,  to  the  purity  of  the 
congregation,  to  the  separation  of  church  and  state,  and  the  liberty  of 
conscience;  and  has  given  to  the  world  the  "Pilgrim's  Progress,"  of 
Bunyan,  such  preachers  as  Robert  Hall  and  Charles  H.  Spurgeon,  and 
such  missionaries  as  Carey  and  Judson. 

The  Methodist  church,  the  church  of  John  Wesley,  Charles  Wesley 
and  George  Whitefield — three  of  the  best  and  most  apostolic  English- 
men, abounding  in  useful  labors,  the  first  as  a  ruler  and  organizer,  the 
second  as  a  hymnist,  the  third  as  an  evangelist — is  a  glorious  church, 
for  she  produced  the  greatest  religious  revival  since  the  day  of  pente- 
cost;  she  preaches  a  free  and  full  salvation  to  all;  she  is  never  afraid  to 
fight  the  devil  and  she  is  hopefully  and  cheerfully  marching  on,  in 
both  hemispheres,  as  an  army  of  conquest. 

The  Society  of  Friends,  though  one  of  the  smallest  tribes  in  Israel, 
is  a  glorious  society,  for  it  has  borne  witness  to  the  Inner  Light  which 
"lighteth  every  man  that  cometh  into  the  world;"  it  has  proved  the 
superiority  of  the  Spirit  over  all  forms;  it  has  done  noble  service  in 
promoting  tolerance  and  liberty,  in  prison  reform,  the  emancipation 
of  slaves  and  other  works  of  Christian  philanthropy. 

The  Brotherhood  of  the  Moravians,  founded  by  Count  Zinzendorf, 
a  true  nobleman  of  nature  and  of  grace,  is  a  glorious  brotherhood,  for 
cietiesandBro^  it  is  the  pioneer  of  heathen  missions,  and  of  Christian  union  among 
therhoods.  Protestant  churches.  It  was  like  an  oasis  in  the  desert  of  German 
rationalism  at  home,  while  its  missionaries  went  forth  to  the  lowest 
savages  in  distant  lands  to  bring  them  to  Christ.  I  beheld  with  won- 
der and  admiration  a  venerable  Moravian  couple  devoting  their  lives 
to  the  care  of  hopeless  lepers  in  the  vicinity  of  Jerusalem. 

Nor  should  we  forget  the  services  of  many  who  are  accounted 
heretics. 

The  Waldenses  were  witnesses  of  a  pure  and  simple  faith  in  times 
of  superstition,  and  having  outlived  many  bloody  persecutions,  are  now 
missionaries  among  the  descendants  of  their  persecutors. 

The  Anabaptists  and  Socinians,  who  were  so  cruelly  treated  in  the. 
sixteenth  century  by  Protestants  and  Romanists  alike,  were  the  first  to 


Glorious  So- 


THE  WORLDS  CONGRESS  OF  RELIGIONS,  627 

raise  their  voice  for  religious  liberty  and  the  voluntary  principle  in 
religion. 

Unitarianism  is  a  serious  departure  from  the  trinitarian  faith  of 
orthodox  Christendom,  but  it  did  good  service  as  a  protest  against 
tritheism,  and  against  a  stiff,  narrow  and  uncharitable  orthodoxy.  It 
brought  into  prominence  the  human  perfection  of  Christ's  character 
and  illustrated  the  effect  of  His  example  in  the  noble  lives  and  devo- 
tional writings  of  such  men  as  Channing  and  Martineau.  It  has  also 
given  us  some  of  our  purest  and  sweetest  poets,  as  Emerson,  Bryant, 
Longfellow  and  Lowell,  whom  all  good  men  must  honor  and  love  for 
their  lofty  moral  tone. 

Universalism  may  be  condemned  as  a  doctrine,  but  it  has  a  right 
to  protest  against  a  gross  materialistic  theory  of  hell  with  all  its 
Dantesque  horrors,  and  against  the  once  widely  spread  popular  belief 
that  the  overwhelming  majority  of  the  human  race,  including  countless 
millions  of  innocent  infants,  will  forever  perish.  Nor  shall  we  forget 
that  some  of  the  greatest  divines,  from  Origen  and  Gregory  of  Nyssa, 
down  to  Bengel  and  Schleiermacher,  believed  in,  or  hoped  for,  the 
ultimate  return  of  all  rational  creatures  to  the  God  of  love,  who  created 
them  in  His  own  image  and  for  His  own  glory. 

And  coming  down  to  the  latest  organization  of  Christian  work, 
which  does  not  claim  to  be  a  church,  but  which  is  a  help  to  all  churches 
— the  Salvation  Army — we  hail  it,  in  spite  of  its  strange  and  abnormal  my  Effective!' 
methods,  as  the  most  effective  revival  agency  since  the  days  of  Wes- 
ley and  VVhitefield:  for  it  descends  to  the  lowest  depths  of  degradation 
and  misery,  and  brings  the  light  and  comfort  of  the  Gospel  to  the 
slums  of  our  large  cities.  Let  us  thank  God  for  the  noble  men  and 
women,  who,  under  the  inspiration  of  the  love  of  Christ  and  unmindful 
of  hardship,  ridicule  and  persecution,  sacrifice  their  lives  to  the  rescue 
of  the  hopeless  outcasts  of  society.  Truly  these  good  Samaritans  are 
an  honor  to  the  name  of  Christ  and  a  benediction  to  a  lost  world. 

There  is  room  for  all  these  and  many  other  churches  and  societies 
in  the  kingdom  of  God,  whose  height  and  depth  and  length  and 
breadth,  variety  and  beauty,  surpass  human  comprehension. 


••• 


Salvation  Ar- 


Tombs  of  Queen  Taia,  i8th  Dynasty;  King  Menephtah,  19th  Dynasty,  (Exodus); 

and  Unknown. 


Xhe  Present  Outlook  of  {Religions. 

Paper  by  REV.  GEORGE  F.  PENTECOST,  of  London,  England. 


HE  center  of  the  world's  political  power  was 
Rome,  as  it  was  the  chief  seat  of  the  world's 
religious  philosophies.  There  was  the  throne 
of  the  Caesars;  there  the  Pantheon  with  its 
many  gods;  and  there  the  famous  schools  of 
philosophy.  There,  also,  was  a  small  Christian 
church — composed  of  a  few  believing  Jews,  a 
larger  number  of  poor  freedmen  and  slaves, 
with  here  and  there  an  "  honorable "  person 
and  some  servants  of  Caesar's  household — the 
fame  of  whose  faith  had  been  spread  abroad, 
until  Paul,  whose  habit  it  was  never  to  build  on 
another  man's  foundation,  came  to  desire 
greatly  to  visit  that  church  and  himself  gain 
some  fruit  also  in  the  world's  capital.  He  had  often  intended  to  visit 
Rome,  but  had  been  hindered.  So,  for  the  present,  he  betakes  himself 
to  his  pen  and  informs  these  Christians  of  his  desire  and  purpose  and 
anticipates  his  work  in  person  by  writing  the  most  massive  exposition  ^i^^'t^e^gj: 
of  the  Gospel  which  the  Christian  church  possesses.  This  Epistle  has 
been  rightly  designated  the  Magna  Charta  of  the  Christian  faith.  It 
is  certainly  an  unfolding  of  the  doctrines  of  Christ.  It  is  an  Epistle  in 
which  alone  may  be  found  every  fundamental  of  our  faith  and 
practice. 

In  visiting  Rome,  the  world's  seat  of  empire,  religion  and  learning, 
what  hope  had  Paul  of  gaining  a  hearing  for  the  Gospel  of  the  Crucified 
One?  What  rational  hope  was  there  that  he  could  successfully  com- 
pete with  the  triple  power  of  Rome  and  win  men  and  women  to  Christ 
by  means  of  the  foolishness  of  preaching  Christ  and  Him  crucified? 

How  could  he  hope  to  win  even  the  common  people  from  the  age 
of  old  religions  of  the  heathen  world,  which  still  held  the  masses  in 
the  shackles  of  superstition;  how  overcome  the  aristocratic  influence 
of  the  philosophers,  who  still  dominated  the  cultured  portion  of  the 
empire;  and  especially  how  could  he  hope  to  exalt  into  supreme 
power  the  Gospel  of  Christ,  under  the  very  throne  from  whose  authority 
went  forth  the  sentence  of  death  against  Christ  Himself,  at  the  same 

629 


630  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

time  branding  Him  as  an  impostor  and  traitor?  All  these  things  were, 
no  doubt,  in  Paul's  mind,  and  gave  color  to  this  ringing  declaration: 
"I  am  not  ashamed  of  the  Gospel  of  Christ,  for  it  is  the  power  of  God 
unto  salvation  to  every  one  that  believeth." 

Here  is  sublime  faith  and  courage  in  what  seemed  to  the  world  a 
madman's  dream.  His  reasons  for  his  faith  are  crowded  into  this 
single  sentence,  in  which  he  contrasts  God's  power  with  the  powers  of 
the  world.  Here  is  a  universal  good,  offered  in  competition  with 
those  philosophies  which  are  kept  exclusively  for  men  of  wealth, 
culture,  and  leisure  and  which,  at  best,  were  cold  speculative  theories. 

In  respect  of  the  conquest  of  the  world,  or  what  remains  of  it 
among  those  nations  to  which  the  preachers  of  the  Gospel  have  gone 
forth,  we  are  occupying  much  the  same  standpoint  as  did  Paul.  We 
are  not  ashamed  of  the  Gospel  of  Christ,  and  are  ready  to  preach  it 
and  vindicate  it  in  the  face  of  all  the  world  by  every  reason  which 
appeals  alike  to  the  intellect,  heart  and  the  conscience. 

The  powers  of  the  world  do  not  daunt  us;  nor  are  we  ashamed  to 
dispute  with  the  wise  men  and  scribes  of  the  schools,  nor  to  contend 
with  the  darkest  superstition,  which  enthralls  the  minds  of  millions 
yet  unenlightened  by  the  cross  of  Christ.  In  this  regard  it  is  a  great 
privilege  for  us  Christians  to  meet  face  to  face  in  this  parliament  the 
representatives  of  many  ancient  religions  and  equally  ancient  philoso- 
phies; to  give  to  them  a  reason  for  the  faith  and  hope  that  is  in  us, 
and  show  them  the  grounds  upon  which  we  base  our  contention  tjiat 
Christianity  is  the  only  possible  universal  religion,  as  it  is  certainly 
the  only  complete  and  God-given  revelation. 
Liberty  and  Happily,  there  is  in  this  great  country  no  political  power  to  hinder 

Freedom.  ^g  qj.  make  US  afraid  to  worship  God  according  to  the  dictates  of  our 

own  conscience.  Demanding  absolute  liberty  for  ourselves,  we  are  no 
less  strenuous  in  our  demand  that  they  of  other  faiths  shall  enjoy  the 
like  freedom. 

When  Paul  declared,  ''  I  am  not  ashamed  of  the  Gospel  of  Christ," 
he  meant  to  say,  "There  is  nothing  in  the  Gospel  of  Christ  which 
causes  me  to  blush  or  drop  my  eyes  in  the  face  of  any  man  or  of  all  men. 
I  do  not  have  to  apologize  for  believing  the  Gospel  or  preaching  it,  as 
if  there  were  anything  in  it  or  about  it  that  cannot  bear  the  closest 
scrutiny  from  every  point  of  view;  either  respecting  its  historical  basis 
of  fact,  its  divine  rationality,  its  ethical  system  or  its  power  to  be- 
stow salvation  upon  man.  The  more  light  that  can  be  brought  to 
bear  upon  the  Gospel  the  less  I  am  ashamed  of  it;  the  more  closely  it 
is  examined  in  all  its  parts  the  better  pleased  I  will  be.  I  am  ready 
to  come  to  Rome  and  in  the  presence  of  politicians,  philosophers  and 
priests  of  superstitution  open  up  and  defend  the  Gospel  of  Christ." 
The  word  translated  "  ashamed  "  also  bears  the  meaning  of  being 
"disappointed,"  as  in  Romans,  v,  5. 

That  is  to  say,  Paul's  position  is  this:  "  Feeble  and  foolish  as  the 
wise  men  of  this  world  may  deem  the  Gospel  of  Christ, great  as  are  the 
forces,  political,  religious  and  philosophical,  arrayed  against  it,  I  am 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  631 

not  fearful  of  the  final  outcome  of  the  conflict  of  Christianity  with  the 
religions  and  philosophies  of  paganism,  nor,  indeed,  with  the  strong 
arm  of  the  world's  political  power.  The  Gospel  of  Christ  is  founded 
upon  a  rock,  and  made  one  with  its  foundation,  so  that  not  even  the 
gates  of  death  shall  prevail  against  it.  The  power  of  God  is  greater 
than  all  possible  opposing  powers.  All  power  has  been  given  into  the 
hands  of  Jesus  Christ,  for  the  propagation  and  defense  of  His  gospel, 
and  to  give  eternal  life  to  as  many  as  believe  in  Him." 

Let  us  now  give  our  attention  to  the  first  of  these  propositions, "  I 
am  not  ashamed  of  the  Gospel  of  Christ." 

We  are  not  ashamed  of  its  antiquity.  Some  of  the  religions  of 
the  Roman  Empire  boasted  of  great  antiquity.  Indeed,  they  based 
their  religions  on  myths  whose  fancied  existence  antedated  history. 
This  is  an  easy  way  to  secure  antiquity  for  any  faith.  There  are  those 
among  us  today,  who  will  tell  you  that,  as  compared  with  their  faiths, 
Christianity  is  but  as  the  infant  of  days.  The  Brahma  will  tell  us  that 
for  four  thousand  years  his  Aryan  ancestors  have  worshiped  the 
Indian  triad  on  the  banks  of  the  Ganges  and  at  Jumna;  that  the  holy 
city  of  Benares  was  the  flourishing  seat  of  their  faith  before  Abraham 
left  Ur  of  the  Chaldees,  and  that  it  has  had  an  unbroken  municipality 
ever  since.  Peculiarly  destitute  of  the  historical  sense,  millions  of 
years  are  as  easily  managed  by  the  orientals  as  decades  are  with  us. 
Claiming  eternity  for  their  Buddhas  and  their  Puranic  heroes,  they 
easily  antedate  all  other  faiths   by  this  convenient  method. 

In  our  prosaic  century,  however,  these  magnificent  claims  for  an 
antiquity  which  antedates  historic  times  by  millions  of  years  go  for 
nothing. 

On  the  other  hand,  Christianity  is  peculiarly  buttressed  by  historic 
facts.  We  are  often  charged  by  orientals  with  being  the  propagators 
of  a  modern  faith,  because,  by  our  own  claims,  Jesus  Christ  did  not 
appear  until  the  comparatively  recent  time  of  two  millenniums  ago. 
The  Hindu  faith  was  then  already  hoary  with  age.  But  Christianity 
does  not  date  from  the  birth  of  Christ.  Christ  crucified  two  thousand 
years  ago  was  only  the  culmination  in  time,  and  to  our  sense,  of  a 
revelation  already  ages  old. 

Abraham  believed  in  Christ  and  rejoiced  to  see  His  day  approach- 
ing. Christ  was  believed  on  in  the  wilderness  when  Moses  was  bring- 
ing his  children  of  Israel  out  of  Egypt;  for  "the  Gospel  was  preached 
to  them  as  well  as  to  us."  Nay,  we  need  only  to  read  the  first  simple 
records  of  our  historic  faith  to  learn  that  no  sooner  did  man  sin  and 
fall  from  communion  in  righteousness  with  God,  and  ere  there  was  yet 
a  man  born  unto  the  world,  than  God  gave  to  the  primeval  pair  a 
promise  of  salvation  through  Christ.  Since  that  day  faith  and  hope  in 
Christ,  "the  seed  of  the  woman"  who  should  deliver  the  world  from 
sin,  like  two  mighty  torches  have  been  held  aloft  by  prophet,  sage 
and  psalmist,  flinging  their  bright  prophetic  rays  down  the  vista  of  the 
ages  until  they  were  gathered  up  in  and  flung  out  again  upon  the  whole 
world  in  fullness  of  glory  by  the  coming  of  Him  who  is  the  True  Light 
that  lighteth  every  man  that  cometh  into  the  world. 


Not  Ashamed. 


632  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

If  this  statement  is  deemed  to  be  overdrawn  we  are  prepared  to 
compare  the  literature  of  Christianity  with  that  of  all  other  religions, 
I  mean  its  foundation  literature,  and  trace  back,  step  by  step,  checking 
it  with  historical  records  of  the  past,  written  in  books  with  the  pen, 
graven  in  the  rock,  and  contained  in  monumental  ruins  either  above 
ground  or  under  the  mounds  of  past  ages.  But  we  claim  no  revela- 
tion given  before  the  age  of  our  race,  and  put  forth  no  myth  which 
antedates  the  history  of  earth  and  man.  As  far  back  as  history  goes 
the  records  of  our  faith  are  found.  Every  turn  of  the  archaeologist's 
spade  confirms  the  truth  of  them.  In  this  respect  we  are  not  ashamed 
of  the  Gospel.  Its  historical  antiquity  stands  unrivaled  among  the 
religions  of  the  world. 

We  are  not  ashamed  of  its  prophetic  character.  This  point  I  have 
almost  anticipated  by  a  remark  just  now  made,  yet  it  is  worth  while  to 
devote  a  sentence  more  to  it.  Christ's  appearance  in  this  world  nine- 
teen centuries  ago  was  not  an  unexpected  event.  For  centuries,  even 
from  the  beginning  of  man's  spiritual  need.  He  had  been  looked 
and  longed  for,  foretold  in  a  hundred  predictions,  uttered  by  prophets 
of  many  ages  and  of  different  types  of  mind  and  in  many  countries; 
gazed  upon  in  spiritual  vision,  and  sung  forth  by  psalmists  of  many 
centuries;  His  coming  is  set  in  symbol  and  sacrifice,  in  type  and  cere- 
mony. An  entire  nation,  whose  wonderful  people  are  still  scattered 
among  all  nations,  had  its  origin,  development  and  marvelous 
history  in  the  hope  of  His  coming. 

Therefore  says  Paul,  "  I  am  a  servant  of  Jesus  Christ,  separated 
unto  the  Gospel  of  God,  which  He  had  afore  promised  by  His  holy 
prophets  in  the  Scriptures,  concerning  His  Son,  Jesus  Christ,  our  Lord, 
which  was  made  of  the  seed  of  David,  according  to  the  flesh,  and 
declared  to  be  the  Son  of  God  with  power  according  to  the  spirit  of 
holiness  by  the  resurrection  of  the  dead." 

Every  detail  of  His  advent  was  predicted  ages  before  He  came; 
every  circumstance  and  characteristic  of  His  ministry  was  the  subject 
of  prophecy.  His  resurrection  predicted  the  spread  of  His  Gospel 
among  all  nations  foretold.  In  this  respect  the  Gospel  stands  without 
a  rival  upon  the  face  of  the  world. 

The  heroes  of  the  world's  religions  have  been  either  myths  or  un- 
Heroesof  the  looked-for  men  springing  up  among  their  fellows,  for  whom  their 
ions.  ^  ^  *^'  disciples  neither  looked  nor  were  prepared.  Who  prophesied  the  com- 
ing of  Confucius,  or  Zoroaster,  or  Krishna,  or  Buddha?  Moreover, 
none  of  these  heroes  or  leaders  of  men  were  in  any  sense  saviours. 
They  were,  at  best  teachers,  throwing  their  followers  back  upon  them- 
selves to  work  out  their  own  salvation  as  they  best  might.  Jesus  stands 
on  an  entirely  different  platform,  declaring  Himself  to  be  the  way,  the 
truth  and  the  life.  And  so  at  His  birth  the  angels  heralded:  **  For 
unto  you  is  born  this  day,  in  the  city  of  David,  a  Saviour  which  shall 
be  unto  all  people." 

Christianity  is  not  belief  in  a  doctrine  nor  primarily  a  li^e  work, 
but  it  consists  in  a  living  union  with  a  living  Saviour. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  633 

If  we  consult  the  Bibles  of  the  world's  religions  we  find  the  same 
absence  of  pathetic  sequence.  There  is,  indeed,  growth  of  a  kind  seen 
in  the  ancient  Scriptures  of  the  Hindus,  but  no  living  evolution  from 
pathetic  seed  to  fruitful  branch  of  promises  fulfilled.  The  great  truth 
of  Christianity  alone  appealed  to  previous  promises  and  prophecies. 
In  every  development  of  fact  and  doctrine  in  the  Christian  religion 
this  is  the  appeal  made,  "according  to  the  Scriptures,"  or  "as  God  had 
afore  promised,"  or  "thus  it  is  written  and  thus  it  behooved."  Chris- 
tianity was  planted  a  promise  in  the  soil  of  human  nature  so  soon  as 
man  appeared  on  the  earth,  and  has  grown  steadily  without  check  or 
deviation  until  this  mighty  tree  of  life  has  spread  its  branches  through- 
out the  world  and  lifted  them  high  up  against  the  sky.  The  natural- 
ists tell  us  that  the  topmost  leaf  on  the  outermost  branch  of  any  tree 
may  be  traced  backward  and  downward  by  a  living  fiber  until  it  finds 
its  beginning  in  the  roots  deep  under  the  ground.  So  it  is  with  the 
facts  and  doctrines  of  Christianity.  The  tree  of  life  in  the  paradise  of 
God,  as  seen  in  the  Revelation,  sends  its  living  threads  downward 
through  the  writings  of  apostles  and  prophets  until  we  unearth  them 
in  the  garden  of  Eden. 

We  are  not  ashamed  of  the  divine  author  of  Christianity. 
Whether  we  consider  the  character  of  Jehovah-God  of  the  Old  Testa-  The  Divine 
ment,  or  of  the  Jesus-God  of  the  New  Testament,  there  is  nothing  in  chrLti^ity?* 
either  that  suffers  by  the  highest  ethical  criticism  which  may  be 
applied  to  them.  In  the  Old  Testament,  from  the  beginning,  God  pro- 
claims Himself  in  love,  holiness,  righteousness,  truth  and  mercy.  One 
passage  out  of  hundreds  will  suffice  for  an  illustration  of  this.  When 
God  gave  to  Moses  the  tables  of  stone,  on  which  He  had  written 
His  law.  He  "  descended  in  a  cloud  and  stood  with  him  there  and 
proclaimed  the  name,"  that  is,  the  character  of  God.  "And  the  Lord 
passed  before  him  and  proclaimed  the  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suffering  and  abundant  in  goodness  and  truth,  keep- 
ing mercy  for  thousands,  forgiving  iniquity  and  transgression  and  sin, 
and  that  will  by  no  means  clear  the  guilty." 

We  might  well  challenge  comparison  to  this  passage,  in  which 
God  reveals  His  character,  from  the  pages  of  any  religious  writing  or 
philosophical  speculation  extant  in  the  world.  As  concerning  Jesus, 
the  incarnate  God  of  the  New  Testament — "  holy,  harmless,  undefiled 
and  separate  from  sinners,"  "  touched  with  every  feeling  of  our 
infirmity,"  and  "  tempted  in  all  points  like  as  we,  yet  without  sin,"  the 
"friend  of  publicans  and  sinners"  coming  into  the  world  to  seek  and 
save  that  which  was  lost,  to  call  sinners  rather  than  righteous  men  to 
repentance — He  stands  without  a  peer  among  men  or  gods. 

The  moral  glory  of  His  character  lifts  Him  head  and  shoulders 
above  that  of  all  men  or  beings,  ideal  or  real,  with  which  we  are 
acquainted.  Nineteen  centuries  of  study  have  only  served  to  increase 
His  glory  and  confirm  and  deepen  His  divine  human  influence  over 
men;  even  His  worst  enemies  are  among  the  first  to  lay  at  His  feet  a 
tribute  to   His  greatness,  goodness  and  glory.     He  is,  indeed,  in  the 


634  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

language  of  a  distinguished  Hindu  gentleman  and  scholar,  uttered  in 
my  presence  in  the  old  Mahratta  city  of  Poona  and  before  an  audience 
of  a  thousand  of  his  Brahmanical  fellows,  "the  peerless  Christ." 

To  compare  Him  to  any  of  the  gods  worshiped  by  the  Hindus  is 
to  mock  both  them  and  Him;  to  compare  Him  with  any  of  the  great 
religious  teachers  and  philosophers  of  the  world,  who,  while  not  claim- 
ing for  themselves  divinity,  are  put  forth  by  their  followers  as  the 
highest  and  brightest  examples  of  human  wisdom  and  character,  is 
only  to  dazzle  their  wisdom,  dwarf  their  character,  and  reveal  their 
thousand  and  sometimes  nameless  thoughts  in  the  resplendent  bright- 
ness of  His  glory. 

Before  Jesus  came  into  the  world  it  was  the  custom  of  religious 
men  to  create  an  ideal  character  upon  which  to  model  life.  No  such 
ideal  character  ever  satisfied  the  demands  of  the  moral  consciousness 
of  the  ancient  world.  Since  Jesus  came  no  further  attempt  has  been 
made  to  idealize  human  nature,  for  one  is  here  whose  moral  glory 
shines  and  glows  upon  the  pages  of  the  Gospels  with  a  brightness  and 
perfection  which  leaves  room  only  for  admiration,  wonder  and  wor- 
ship. 

It  is  the  moral  glory  of  character  that  has  compelled  the  homage 
of  those  even  who  blindly  reject  His  supernatural  origin,  compelling 
flippant  Strauss  to  say:  "Jesus  represents  within  the  sphere  of  religion 
the  culminating  point,  beyond  which  posterity  can  never  go,  yea, 
euJfReUgfo^'  which  it  cannot  even  equal.  He  remains  the  highest  model  of  religion 
within  the  reach  of  our  thought  and  no  perfect  piety  is  possible  with- 
out His  presence  in  the  heart." 

Renan  says:  "Whatsoever  may  be  the  surprises  of  the  future, 
Jesus  will  never  be  surpassed.  His  worship  will  grow  young  without 
ceasing.  All  ages  will  proclaim  that  among  the  sons  of  men  there  is 
none  born  greater  than  Jesus."  Goethe,  the  father  of  the  modern 
school  of  high  culture,  in  one  of  his  utterances  expresses  the  convic- 
tion "  that  the  human  mind,  no  matter  how  much  it  may  advance  in 
intellectual  culture  and  the  extent  and  depth  of  the  knowledge  of 
nature,  will  never  transcend  the  high  moral  culture  of  Christianity  as 
it  shines  and  glows  in  the  canonical  Gospels."  Napoleon,  the  Great, 
declared:  "I  search  in  vain  in  history  to  find  one  equal  to  Jesus 
Christ  or  anything  which  can  approach  the  Gospel.  Neither  history, 
nor  humanity,  nor  the  ages,  nor  nature  afford  me  anything  with  which 
I  am  able  to  compare  or  by  which  to  explain  it." 

These  are  not  the  testimonies  of  devoted  but  prejudiced  disciples 
of  Jesus  and  Christianity,  but  the  voluntary  testimony  of  men  who 
could  do  naught  else,  though  they  rejected  Him  as  their  personal  Sa- 
viour. Why  is  it  that  "rationalism  today  cannot  look  at  Him  closely 
except  on  its  knees?"  Simply  because  of  the  infinite  perfection  and 
moral  glory  of  His  character,  which  stamps  itself  upon  all  His  teaching, 
and  without  which  the  demands  which  He  makes  upon  His  disciples  to 
follow  Him  and  to  believe  unhesitatingly  all  His  words  would  have 
long  ago  been  repudiated  by  the  world.     There  is  no  such  discrepancy 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  635 

between  the  teachings  of  Jesus  and  the  character  of  Jesus  as  is  gen- 
erally manifest  between  the  teachings  of  Hinsua  in  the  Gita  and  the 
character  of  Hinsua  as  set  forth  in  the  Parana. 

We  are  not  ashamed  of  the  ethical  basis  of  the  Gospel.  Without 
denying  that  there  is  to  be  found  ethical  teaching  of  great  beauty  in 
the  non-Christian  religions  of  the  world,  it  is  still  true  that  these  re- 
ligions lay  their  stress  upon  their  cults  rather  than  upon  moral  culture. 
Among  most  of  them  there  is  a  striking  divorce  between  religion  and 
morals,  if,  indeed,  these  are  ever  found  joined  together.  But  in  the 
Gospel  we  find  that  the  final  test  of  Christianity  is  in  its  power  to  re- 
generate and  sanctify  man. 

The  moral  basis  of  Christianity  may  be  found  throughout  the 
Scriptures;  but  for  the  sake  of  brevity  we  take  only  two  examples: 

The  first  is  that  code  of  righteousness  revealed  by  God  to  Moses, 
and  which  we  commonly  speak  of  as  the  ten  commandments.  It  is 
strikingly  significant  that  this  wonderful  moral  law  was  communicated 
at  a  period  when  ethical  truth  among  the  then  existing  nations  was  at 
its  lowest  point  and  the  morals  of  the  people  lower  than  the  teaching, 
Where  did  Moses  get  these  words?  Not  from  Egypt,  nor  from  the 
desert  where  for  forty  years  he  lived.  They  were  written  by  the 
finger  of  God  and  given  to  him. 

God  halted  the  Israelites,  to  declare  to  them  not  only  His  character, 
but  to  lay  down  for  them  a  law  of  righteousness  In  the  keeping  of 
which  there  was  life  and  in  the  disregard  of  which  there  was  death. 
With  the  exception  of  the  single  commandment  in  respect  to  the  Sab- 
bath day,  consecrated  to  the  worship  of  God,  every  one  of  them  bears 
directly  on  personal  morality  and  righteousness.  We  need  not  stop  to 
discuss  the  unmeasured  superiority  of  these  ten  words  to  any  code  of 
morals  which  up  to  that  time  the  world  had  ever  known.  Nor  need  we 
do  more  than  remark  that,  after  nearly  four  thousand  years,  tested  by 
every  intervening  age  and  the  most  rigid  criticism  which  the  advanc- 
ing moral  sense  of  man  (largely  developed  by  the  power  of  this  very 
law),  these  words  still  stand  unrivaled.  Who  has  ever  proposed  an 
amendment  either  by  addition  or  elimination  to  this  matchless  moral 
code? 

Passing  from  the  Old  Testament  to  the  New,  we  have  only  to  call 
attention  to  the  Sermon  on  the  Mount.  These  of  Jesus  spoken  to  His 
disciples  are  but  the  transfie^uration  of  the  ten  words  given  by  God  to  Sermon  on 
Moses.  Jesus  declared  that  He  came  not  to  relax  or  destroy  the  moral 
teachings  of  either  the  law  or  the  prophets,  but  to  fulfill  them.  There- 
fore, in  speaking  to  His  disciples  He  first  ratified  the  ancient  code  and 
then  expounded  it.  In  the  law  we  see  the  trunk  of  a  tree,  but  in  the 
Gospel  the  Tree  of  Life  from  its  base  upward  is  unfolded.  The  Ser- 
mon on  the  Mount  digged  up  its  very  roots  and  exposed  the  hidden 
life  to  view.  The  law  deals  with  actions;  the  Sermon  on  the  Mount 
with  character.  We  may  be  permitted  to  make  the  same  remark  of 
these  wonderful  words  of  Jesus  that  Vv^e  did  respecting  the  ten  com- 
mandments:    Who  has  ever  assumed  to  revise  the  Sermon  on  the 


the  Mount. 


636  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

Mount  in  order  to  eliminate  that  which  is  not  good  or  add  to  it  that 
which  it  lacked  in  the  way  of  moral  teaching?  And  may  we  not  ask 
where  can  there  be  found  in  religious  literature  a  code  of  morals  with 
which  this  Sermon  on  the  Mount  may  be  compared  ?  It  has  been  urged 
against  this  claim  that  Jesus  was  not  altogether  an  original  teacher; 
that  some,  if  not  many,  of  His  most  beautiful  sayings  are  to  be  found 
in  the  writings  of  most  ancient  teachers.  Notably,  it  has  been  declared 
that  the  beautiful  maxim  of  Christ  known  as  the  golden  rule  was  bor- 
rowed by  Jesus  from  some  religious  predecessor.  But  even  a  casual 
comparison  of  the  sayings  of  Christ  with  those  of  other  teachers  will 
show  a  vast  difference.  Truths  partially  uttered  of  old,  when  taken  up 
and  stated  by  our  Saviour,  are  lifted  out  of  the  dark  and  negative  sur- 
roundings into  their  positive  and  unselfish  fullness.  They  are  energized 
and  filled  with  the  fullness  of  His  own  life,  henceforth  going  forward 
unfettered  to  their  mission  of  regenerating  the  world  of  fallen  human- 
ity. Is  it  that  the  truths,  or  partial  truths,  spoken  by  the  ancients,  dead 
and  powerless  for  ages,  were  raised  to  life  and  given  to  the  world  with 
all  the  freshness  and  power  of  an  original  revelation  from  God  in  the 
lips  of  Jesus  ?  How  is  it  that,  while  hardly  anybody  besides  the  scholar 
knows  of  these  sayings  of  the  ancient,  every  child  knows  and  feels  the 
power  of  the  Golden  Rule  of  Jesus?  Is  it  not  because  one  class  of 
maxims  contains  but  partial  or  half  truths,  while  the  sayings  of  Jesus 
are  the  truth  and  that  Jesus  embodied  them  in  His  own  light? 

But,  beyond  the  ethical  teachings  of  Christ,  which  are  without 
question  far  in  advance  of  all  statements  which  the  world  had  ever 
had,  and  which  stand  today  upon  the  outermost  confines  of  possible 
statement,  Jesus  has  brought  to  us  a  revelation  of  God   Himself,  not 
ci   r   L*  M  ^^^y  ^^  to  th^  ^^^t  o^  -Hi^  being,  but  as  to  His  nature  and  the  love  and 
of  Midday  Rev-  grace  of  His  purpose  toward  men.     Moreover,  He  has  shown  in  us 
elation.  what  we  are  ourselves,  from  whence  we  are  fallen,  and  unto  what  the 

purpose  of  God  designs  to  lift  us,  together  with  all  the  necessary  truth 
concerning  human  sin;  how  it  is  to  be  put  away  and  man  set  free  from 
its  intolerable  guilt  and  bondage.  Besides  this,  again,  the  misery  of 
death  is  unfolded,  while  life  and  immortality  are  brought  to  light.  All 
these  questions  have  been  matters  of  philosophical  inquiry,  albeit  the 
inquiry  has  confessedly  been  made  in  the  dark.  The  latest  utterances 
from  scientific  headquarters  have  declared  that  concerning  them 
science  is  agnostic,  without  knowledge  or  the  power  to  know.  But 
Jesus  handled  these  mighty  questions  with  a  master's  hand  and  floods 
them  with  the  clear  light  of  midday  revelation. 

We  are  not  ashamed  of  its  doctrines  or  salvation.  The  Gospel  is 
the  power  of  God  unto  salvation.  For  our  present  purpose  I  may 
mention  these  following:  Incarnation,  atonement,  regeneration  and 
resurrection.  It  will  be  observed  that  these  great  doctrines  are  all  in- 
separably associated  with  facts  and  life.  In  other  words,  Christianity 
is  a  history,  a  doctrine  and  a  life.  History,  back  of  its  doctrine,  doc- 
trine growing  out  of  its  history,  and  life  springing  from  these.  The 
final  test  of  the  truth  of  the  history  and  the  doctrine  is  the  life  which 
results  from  them.     Let  me  briefly  summarize  these: 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  637 

By  the  incarnation,  roughly  speaking,  we  mean  that  revelation 
which  God  made  of  Himself  in  Jesus  Christ.  All  natural  religions  and 
philosophies  show  us  man  seeking  after  God  if  happily  he  may  find 
Him,  but  here  only  do  we  see  God  seeking  after  man.  The  incarna- 
tion shows  us  not  only  God  seekmg  after  man,  but  identifying  Himself 
with  man;  not  simply  acting  in  grace  toward  him,  but  by  taking  his 
very  nature  into  union  with  Himself,  and  by  that  union  crowning  him 
with  glory  and  honor.  Originally  made  lower  than  the  angels,  we  see 
Him  in  Christ,  carried  through  every  stage  of  existence  and  seated  at 
last  at  the  right  hand  of  God. 

The  incarnation  shows  us  what  God's  thought  was  in  His  creation 
— the  broken  image  of  God  as  seen  in  man  is  more  than  restored  in 
Christ,  who  is  the  express  image  of  the  Father — the  demonstration  ol 
God'scharacterandthe  very  brightness  of  His  glory.  This  not  only  in 
respect  of  the  risen  and  glorified  Christ,  but  of  the  man  Christ  Jesus  as 
He  lived  and  moved  among  men.  What  shall  we  say  of  that  match- 
less life,  its  purity,  its  power,  and  its  divine  benevolence?  Do  men 
scoff  at  the  miracles  of  mercy  wrought  by  Christ  as  being  fables  and  Mercy^^^^  °* 
inventions  of  the  religious  imagination?  Do  they  compare  them  with 
the  fabulous  and  mythical  stories  of  the  gods  and  heroes  of  the  orient? 
When  preaching  to  the  educated  English  gentlemen  of  India  I  was 
often  confronted  with  the  statement  that  "the  gods  and  heroes  of 
India  wrought  more  and  greater  miracles  than  Jesus;  they,  too,  fed 
the  multitudes,  opened  the  eyes  of  the  blind,  and  healed  the  sick." 
When  I  asked  for  the  proof  they  had  none  to  give  except  the  Puranic 
stories. 

When  they  in  turn  challenged  me  for  proof  I  simply  said:  "Look 
around  you,  even  here  in  India.  The  reported  miracles  of  your  gods 
and  heroes  stand  only  in  stories,  but  each  miracle  of  Christ  was  a  liv- 
ing seed  of  power  and  love  planted  in  human  nature  and  has  sprung 
up  and  flourished  again,  bringing  forth  after  its  kind  wherever  the 
Gospel  is  preached.  Who  cares  for  the  lepers;  who  for  the  sick  and 
the  blind,  the  deaf  and  the  maimed?  Till  Christ  came  to  India  these 
were  left  to  die  without  care  or  help,  but  now  every  miracle  of  Christ 
is  perpetuated  in  some  hospital  devoted  to  the  care  and  cure  of  those 
who  are  in  like  case  with  the  sufferers  whom  Christ  healed." 

This  is  the  difference  between  the  fables  of  the  ancients  and  the 
living  wonders  wrought  by  the  living  Christ.  He  Himself,  the  em- 
bodiment of  righteousness,  love,  pity,  tenderness,  gentleness,  patience 
and  all  heavenly  helpfulness,  being  the  greatest  miracle  of  all — Jesus 
among  men,  as  we  see  Him  in  the  gospels,  is  God's  image  restored  to 
us,  and  through  Him  acting  in  grace  toward  men. 

"Sir,"  said  an  old  gray-haired  Brahman  to  me  one  day,  "I  am  a 
Hindu  and  always  shall  be,  but  I  cannot  help  loving  Him.  The  world 
never  knew  the  like  of  Him  before.  When  I  think  of  Him  I  am 
ashamed  of  our  gods." 

In  the  doctrine  of  atonement  we  see  the  solution  of  one  of  the 
ol(iest  and  most  stressful  questions  of  the  human  mind.     How  God 


638  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

may  still  '*be  just  and  yet  the  justifier  of  the  ungodly."  How  in  for- 
giving transgression,  iniquity  and  sin,  He  establishes  and  magnifies  the 
law. 

This  is  the  very  heart  of  the  Gospel.  Here  is  no  doctrine  of  ven- 
Attitude  of  geance  exacted  by  a  vindictive  God,  but  the  voluntary  sacrifice  which 
Skiers^^*^^  eternal  love  makes,  to  win  and  bring  back  to  God  a  lost  son,  who  has 
by  sin  come  under  just  condemnation.  Here  is  another  statement  of 
the  same  great  doctrine  by  the  same  apostle:  "But  now  the  righteous- 
ness of  God,  which  is  by  faith  of  Jesus  Christ,  unto  all  and  upon  all  them 
that  believe;  for  there  is  no  difference;  for  all  have  sinned  and  come  short 
of  the  glory  of  God;  being  justified  freely  by  His  grace  through  the 
.  redemption  that  is  in  Christ  Jesus,  whom  God  hath  set  forth  to  be  a 
propitiation  through  faith  and  His  blood;  to  declare  His  righteousness 
for  the  remission  of  sins  that  are  past,  through  the  forbearance  of  God, 
that  He  might  be  just  and  yet  the  justifier  of  him  that  believeth  in 
Jesus." 

In  connection  with  this  righteousness  for  us  by  Jesus  Christ  there 
is  a  righteousness  in  us  by  regeneration,  wrought  by  the  Holy  Ghost, 
so  that  every  saved  man  becomes  a  new  creature  in  Christ.  Thus,  with 
righteousnesss  imparted  freely  by  grace  arid  righteousness  imparted 
freely  through  faith  by  the  holy  spirit  of  God,  man  stands  free 
from  sin  and  its  penalties  and  is  panoplied  with  a  new  spiritual 
nature.  He  is  enabled  not  only  to  apprehend  an  ideal  character 
of  holiness,  but  to  attain  to  such  a  character  through  the  further 
sanctification  of  the  spirit  and  belief  of  the  truth.  By  the  Gospel,  man, 
a  wanderer  and  alien  from  God  and  an  enemy  by  wicked  works,  be- 
comes a  son  filled  with  the  mind  of  Christ,  living  and  walking  in  full- 
est fellowship  with  God  and  with  man. 

The  resurrection  of  Jesus  Christ  from  the  dead  has  solved  the 
problem  of  immortality,  not  by  argument,  but  by  demonstration,  and 
has  guaranteed  to  us  a  like  immortality,  not  of  the  soul  but  of  the 
whole  man;  spirit,  soul  and  body;  for  even  these  bodies  of  ours,  now 
humiliated  and  dishonored  by  sin,  and  too  often  yielding  themselves 
instruments  of  unrighteousness  unto  sin,  shall  be  changed  and  fash- 
ioned like  unto  His  glorious  body,  according  to  the  working  of  that 
mighty  power  that  worketh  in  us  by  Jesus  Christ.  Here  is  a  salvation, 
not  only  for  a  surviving  spirit,  but  for  the  whole  man.  The  body  is  not  a 
vile  encasement  of  matter  essentially  gross  and  sinful,  to  be  gotten  rid 
of,  but  a  temple  to  be  purged  of  its  defilement  and  become  the  dwell- 
ing place  and  instrument  of  the  regenerated  spirit  of  man  and  the  per- 
manent tabernacle  of  God. 

In  these  great  central  doctrines  of  the  Gospel  we  have  a  true 
knowledge  of  God,  peace  for  our  conscience,  new  strength  for  our 
moral  responsibilities  and  an  assured  victory  over  death,  by  an  immor- 
tality which  reaches  beyond  the  grave  into  the  infinite  future,  not  an 
absorption  into  the  original  God,  not  an  extinction  in  eternal  uncon- 
sciousness. This  goal  is  not  reached  by  a  series  of  transmigrations 
almost  endless  in  extent;  but  at  a  bound  when  the  summons  com^  for 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  639 

us  to  depart  and  be  with  Christ,  which  is  far  better,  and  in  the  subse- 
quent resurrection  and  translation  of  the  body.  In  the  proclamation 
and  defense  of  these  doctrines  no  matter  in  presence  of  what  audience, 
or  in  debate,  whom  for  antagonists,  we  are  not  ashamed  of  the 
Gospel. 

The  unity  of  God  and  of  the  race,  and  the  consequent  brother- 
hood of  man,  as  suggested  in  Paul's  great  speech  on  Mar's  Hill,  is  a 
statement  that  causes  us  to  blush  of  shame,  and  I  may  say  that  it  is  a 
teaching  unique  in  Christianity.  It  is  not  found  in  the  Hindu  Bud- 
dhistic Bible.  The  unknown  God  whom  those  two  superstitious  Athe- 
nians worshiped  is  our  God,  who  "hath  made  of  one  blood  all  nations 
of  men  for  to  dwell  on  all  the  face  of  the  earth,  and  hath  determined 
the  times  before  appointed,  and  the  bounds  of  their  habitation,  that 
they  should  seek  the  Lord  if  haply  they  might  feel  after  Him  and  find 
Him,  though  He  be  not  far  from  any  one  of  us.  Christ,  the  Son  of 
God  and  of  Man,  in  His  incarnation,  joined  Himself  to  the  race  by  a 
clean  dissent  from  Adam,  so  that  His  salvation  has  introduced  broth- 
erhood in  the  highest  and  best  sense  into  the  unity  of  race  relation- 
ship. A  brotherhood  real  in  every  respect,  making  every  man  equal, 
before  God,  with  every  other  man,  and  placing  woman  where  she  be- 
longs, at  the  man's  side,  neither  slave  nor  inferior,  but  companion,  wife 
and  helpmate. 

While  it  thus  equalizes  all  men  before  God  it  recognizes  those 
necessary  and  inevitable  distinctions  which  must  needs  be  among  men  Distinctions! 
in  order  to  the  development  and  consecration  of  the  human  family.  In 
these  human  relations,  all  sanctified  by  the  in  dwelling  spirit  of  Christ, 
the  believer  gives  due  honor  to  all  men,  from  the  station,  place  and 
calling  wherewith  he  is  called.  The  rnaster  must  remember  that  the 
servant  is  also  the  free  man  of  Christ,  and  the  servant  must  remember 
that  in  the  service  that  he  renders  to  his  earthly  master  he  is  honoring 
God.  The  wife  is  obedient  to  her  husband,  and  the  husband  must 
reverence  and  love  his  wife  as  his  own  body.  Children  must  obey 
their  parents  in  the  Lord,  and  the  parent  must  see  to  it  that  he  does 
not  provoke  his  son  to  wrath  by  any  unjust  use  of  his  parental  power. 
The  poor  must  discharge  their  service  to  the  rich  patiently,  giving  due 
and  honest  labor  for  due  and  honest  wages,  and  the  rich  must  look  to 
it  that  they  do  not  keep  back  the  laborer's  hire,  nor  grind  the  faces  of 
the  poor,  for  God  is  their  avenger  and  will  exact  it  of  them. 


Religion  Essentially  Qharacteristic  of 
J-|umanity. 

Paper  by  REV.  LYMAN  ABBOTT,  D.  D.,  of  New  York. 


Religion  the 
Mother,  Not  tiie 
Child. 


O  adequately  elucidate  the  meaning  of  this 
phrase,  which  has  been  given  me  as  my  title, 
and  to  attempt  to  demonstrate  the  truth  which 
it  expresses  wouM  require  a  wealth  of  schol- 
arship which  I  do  not  possess  and  a  length"  of 
time  which  it  is  impossible  shall  be  accorded 
to  any  one  topic  on  such  an  occasion  as  this. 
I  shall  not  occupy  your  time  in  any  words  of 
introduction  or  peroration,  nor  shall  I  at- 
tempt the  truth  of  the  proposition  which  I 
have  been  asked  to  speak  to.  I  shall  simply 
endeavor,  in  a  series  of  statements,  to  eluci- 
date ajid  interpret,  and,  in  some  small  meas- 
ure, apply  it. 

Religion  then — and  you  will  pardon  me  if 
I  speak  in  dogmatic  phraseology:  I  am  giving  you  my  convictions, 
and  it  will  be  egotistic,  as  well  as  needless,  for  me  to  interpolate  con- 
tinually "this  is  what  I  think" — religion  is  essential  to  humanity.  It 
is  not  a  something  or  a  somewhat  external  to  man.  It  is  an  essential 
life  of  man.  It  is  not  a  something  apart  from  him  which  has  been  im- 
posed upon  him  by  priest  or  hierarchies  here  or  anywhere.  It  is  not 
a  fungus  growth  that  does  not  belong  to  his  nature.  The  power,  the 
baneful  power  of  superstition  lies  in  the  very  fact  that  man  is  religious 
and  that  his  religious  nature,  inherent  in  him,  has  been  too  often 
played  upon  by  evil  or  ignorant  men  for  base  or  selfish  purposes. 
But  this  does  not  contradict  the  truth  that  religion  itself  is  an  essen- 
tial integral  part  of  his  own  inherent  nature.  Religion  is  not  a  some- 
thing or  a  somewhat  which  has  been  conferred  upon  him  by  any  cultus, 
by  any  hierarchy,  by  any  set  of  religious  teachers.  It  has  not  been 
handed  down  from  the  past  to  him. 

Religion  is  the  mother  of  all  religions,  not  the  child.     The   white 
city  at  yonder  end  of  Chicago  is  not  the  parent  of  architecture;  archi- 

640 


Rev.  Lyman  Abbott,  D.  D.,  New  York. 


41 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  643 

tecture  is  the  parent  of  the  white  city.  And  the  temples  and  the 
priests  and  the  rituals  that  cover  this  round  globe  of  ours  have  not 
made  religion;  they  have  been  born  of  the  religion  that  is  inherent  in 
the  soul.  Religion  is  not  the  exceptional  gift  of  exceptional  geniuses. 
It  is  not  what  men  have  sometimes  thought  poetry  or  art  or  music  to 
be,  a  thing  that  belongs  to  a  favored  few  great  men.  It  is  the  univer- 
sal characteristic  of  humanity      It  belons^s  to  man  as  man.     Relie^ion  ,  ^^H^-^^^iw^'^' 

,  .  ,  ,  -  -       ^  1   .         ,  ^  herent  m  Man 

IS  not  a  somewhat  that  has  been  conferred  upon  him  by  any  super- 
natural act  of  irresistible  grace,  either  upon  an  elect  few  or  an  elect 
many.  Still  less  is  it  a  somewhat  that  has  been  conferred  upon  a  few, 
so  that  the  many,  strive  never  so  hard  to  conform  their  lives  to  the 
light  of  nature,  unless  aided  by  some  supernatural  or  extraordinary 
acts  of  grace,  can  never  attain  to  it.  Religion  belongs  to  man  and  is 
inherent  in  man. 

If  I  may  be  allowed  to  use  the  terminology  of  our  own  theology, 
it  is  not  conferred  upon  man  in  redemption,  it  is  conferred  upon  man  in 
creation.  It  was  not  first  brought  into  existence  at  Mount  Sinai;  it 
was  not  first  brought  into  existence  at  Bethlehem.  Christ  came  not 
to  create  religion,  but  to  develop  the  religion  that  was  already  in  the 
human  soul  In  the  beginning  God  breathed  the  breath  of  life  into 
man,  and  into  every  man,  and  all  men  have  something  of  that  divine 
breath  in  them.  They  may  stifle  it,  they  may  refuse  to  obey  that  to 
which  it  calls  them,  but  still  it  is  in  them  They  are  children  of  God 
whether  they  know  it  or  know  it  not.  And  to  their  God  they  are 
drawn  by  a  power  like  that  which  draws  the  earth  to  the  sun. 

Religion,  that  is,  the  power  of  perceiving  the  Infinite  and  the 
Eternal,  is  a  characteristic  of  man,  as  man.  Man  is  a  wonderful 
machine.  This  body  of  his  is,  I  suppose,  the  most  marvelous  mechan- 
ism in  the  world.  Man  is  an  animal,  linked  to  the  animal  race  by  his 
instincts,  his  appetites,  his  passions,  his  social  nature.  He  has  all  that 
the  animal  possesses,  only  in  a  higher  and  larger  degree;  but  he  is 
more  than  a  machine;  he  is  more  than  an  animal.  He  is  linked  to  more 
than  the  earth  from  which  he  was  formed;  he  is  more  than  the  animal 
from  which  he  was  produced;  he  is  linked  to  the  Divine  and  the  Eter- 
nal. He  has  in  him  a  faith,  a  hope,  and  love — a  faith  which,  if  it  does 
not  always  see  the  Infinite,  at  all  events  always  tries  to  see  the  Infinite, 
groping  after  Him  if  happily  he  may  find  Him;  a  hope  which,  if  it  be 
sometimes  elusive,  nevertheless  beckons  him  on  to  higher  and  higher 
achievements  in  character  and  in  condition;  a  love  which,  beginning 
in  the  cradle,  binding  him  to  his  mother,  widens  in  ever  broadening 
circles  as  life  enlarges,  including  the  children  of  the  home,  the  vil- 
lagers, the  tribe,  the  nation,  at  last  reaching  out  and  taking  in  the  whole 
human  race,  and  in  all  of  this  learning  that  there  is  a  still  larger  life  in 
which  we  live  and  move  and  have  our  being,  toward  Avhich  we  tend 
and  by  which  we  are  fed  and  are  inspired. 

Max  Miiller  has  defined  religion — I  quote  from  memory,but  I  believe 
I  quote  with  substantial  accuracy — as  a  perception  of  such  a  manifesta- 
tion of  the  Infinite  as  produces  an  effect  upon  the  moral  character  and 


644  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

conduct  of  man,  It  is  not  merely  the  moral  character  and  conduct: 
That  is  ethics.  It  is  not  merely  a  perception  of  the  Infinite:  That  is 
theology.  It  is  such  a  perception  of  the  Infinite  as  produces  an  influ- 
ence on  the  moral  character  and  conduct  of  man:     That  is  religion. 

My  proposition  then  is  this,  that  in  every  man  there  is  an  inherent 
capacity  so  to  perceive  the  Infinite  and  to  every  man  on  this  round  globe 
of  ours  God  has  so  manifested  Himself  in  nature  and  in  inward  experi- 
ence, as  that,  taking  that  manifestation  on  the  one  hand  and  a  power  of 
perception  on  the  other,  the  moral  character  and  the  conduct  of  man, 
Ca  acit  to  ^^  ^^  follows  the  light  that  he  receives,  will  be  steadily  improved  and 
Perceive  the  enlarged  and  enriched  in  his  upward  progress  to  the  Infinite  and  the 
Infinite.  Eternal.    Man  is  conscious  of  himself  and  he  is  conscious  of  the  world 

within  himself.  He  is  conscious  of  a  perception  that  brings  him  in 
touch  with  the  outer  world.  He  is  conscious  of  reason  by  which  he 
sees  the  relation  of  things.  He  is  conscious  of  emotions,  feelings  of 
hope,  of  fear,  of  love.  He  is  conscious  of  will,  of  resolve,  of  purpose. 
Sometimes  painfully  conscious  of  resolves  that  have  been  broken. 
Sometimes  gladly  conscious  of  resolves  that  have  been  kept.  And  in 
all  of  this  life  he  is  conscious  of  these  things;  that  he  is  a  perceiving, 
thinking,  feeling,  willing  creature. 

He  is  also  conscious  of  the  world  outside  of  himself.  A  world  of 
form,  of  color,  of  material,  of  phenomena.  They  are  borne  in  upon 
him  by  his  perceiving  faculties.  And  he  is  also  conscious  of  a  relation 
between  himself,  this  thinking,  willing  creature  that  he  is,  and  this 
outward  world  that  impinges  upon  him.  He  is  conscious  that  the 
fragrance  of  the  rose  gives  him  pleasure,  and  the  fragrance  of  the  bone- 
boiling  establishment  does  not  give  him  pleasure.  He  is  conscious 
that  fire  warms  him,  and  he  is  conscious  that  fire  burns  and  stings  him. 
*  He  is  conscious  of  hunger;  he  is  conscious  of  the  satisfaction  that 
comes  through  the  feeding  of  himself  when  hungry.  He  is  brought 
into  perpetual  contact  with  this  outward  world,  so  he  becomes  con- 
scious of  three  things: 

First,  himself;  second,  the  not-self;  third,  the  relation  between 
himself  and  this  not-self.  And  this  relationship  is  forced  upon  him 
by  every  movement  of  his  life.  It  begins  with  the  cradle  and  does  not 
end  until  the  grave.  Life  is  perpatually  an  impinging  upon  him.  He 
himself  is  coerced  whether  he  will  or  whether  he  will  not,  to  ascertain 
what  is  the  relationship,  the  true,  the  right,  the  just,  the  accurate  rela- 
tionship between  this  thinking,  feeling  creature  that  he  calls  self  and 
this  outward  and  material  and  phenomenal  world  in  the  midst  of  which 
he  lives. 

In  the  pursuit  of  this  inquiry  he  begins  by  attributing  to  all  the 
phenomena  that  impinges  upon  him  the  continuous  life  that  is  within 
him.  He  thinks  that  all  things  are  themselves  persons.  He  very  soon 
learns  from  his  grouping  together  of  this  outward  phenomena  differ- 
'  ently.     He  groups  them  in  classes,  he  produces  them  in  provinces,  he 

becomes  polytheistic.  He  goes  but  a  very  little  way  through  life 
before  he  learns  there  is  a  larger  unity  of  life  than  at  first  he  thought. 


THE  WORLD' ^  CONCRESS  OF  RELIGIONS. 


645 


One. 


He  learns  that  all  phenomena  of  Iffe  are  bound  together  in  some  one 
common  bond.  He  learns  that  behind  all  the  phenomena  of  nature 
there  is  a  cause;  that  behind  the  apparent  there  is  the  real,  behind  the 
shadow  there  is  the  substance,  behind  the  transitory  there  is  the  eter- 
nal. The  old  teachers  of  the  old  religion,  the  old  teachers  of  the  Jap- 
anese religion,  they,  as  well  as  the  old  teachers  of  the  Hebrew  religion, 
did  see  that  truth  which  Herbert  Spencer  has  put  in  axiomatic  form 
in  these  later  days:  "Midst  all  mysteries  by  which  we  are  surrounded, 
nothing  is  more  certain  than  that  we  are  in  the  presence  of  an  infinite 
and  eternal  energy  from  which  all  things  proceed." 

Now  he  begins  to  study  this  energy,  for  the  success  of  his  life,  the 
well  being  of  his  life  here,  even  if  there  were  no  hereafter,  depends  on 
his  understanding  what  are  his  relations,  not  only  to  the  related  phe- 
nomena of  life  but  to  the  infinite  and  eternal  energy  from  which  all 
these  phenomena  spring.  And  in  the  study  of  this  energy  he  very 
soon  discovers  that  it  is  an  intellectual  energy.  All  the  phenomena  of  ^j  Forces 
life  have  behind  them  thought  relations.  The  world  has  not  happened;  Combined  in 
life  is  not  a  chapter  of  mere  accidents;  the  universe  is  not  a  heap  of 
disjecta  membra;  there  is  a  unity  which  makes  life  what  it  is.  It  is 
summed  up  in  the  very  word  by  which  we  endeavor  to  describe  all 
things,  *'Uni  Verse,"  all  forces  combined  in  one. 

The  relation  of  these  phenomena  one  to  the  other  he  seeks  to  learn. 
He  talks  of  laws  and  forces.  Science  is  not  merely  the  gathering  of 
phenomena  here  and  there;  science  is  the  discovery  of  the  relations 
which  exist  between  phenomena  and  which  have  existed  through 
eternity.  The  scientist  does  not  create  those  relations;  he  discovers 
them.  He  does  not  make  the  laws,  he  finds  them.  Science  is  a  thought 
of  man  trying  to  find  the  divine  reality  that  is  behind  all  this  transitori- 
ness.  Science  is  the  thinking  of  the  thoughts  of  God  after  him.  He 
perceives  art,  the  relations  of  beauty  in  form,  in  color,  in  music.  He 
endeavors  to  discover  what  are  those  relations  of  beauty  in  form,  in 
art,  in  color.  He  does  not  create  them;  he  discovers  them.  They 
existed  before  he  came  upon  the  stage,  and  they  will  continue  to  exist 
if  by  some  cataclasm  all  humanity  should  be  swept  off  the  stage.  And 
in  this  search  for  beauty  he  finds  there,  too,  that  he  has  perceived  the 
infinite.  Bach  knocks  at  one  door  and  out  there  issues  one  form  of 
music,  Mozart  another,  Mendelssohn  another,  Beethoven  another, 
Wagner  another;  each  one  interprets  something  of  the  beauty  that  lies 
wrapt  up  in  the  possibility  of  sound,  and  still  the  march  goes  on,  still 
the  doors  swing  open,  still  the  notes  come  tripping  out,  still  the  music 
grows  and  grows  and  grows,  and  will  grow  while  eternity  goes  on,  for 
in  music  we  are  searching  for  the  infinite  and  eternal  whether  we  know 
it  or  know  it  not. 

He  perceives,  however,  not  only  the  outward  world  of  things.  He 
perceives  an  outward  world  of  sentient  beings  like  himself.  He  sees 
about  him  his  fellowmen,  that  they  also  perceive,  that  they  also 
reason,  that  they  also  hope  and  fear  and  love  and  hate,  that  they  also 
resolve  and  break  their  resolves  and  keep  their  resolutions.     He  sees 


Search  for 
the  Beautiful  in 
Art. 


646  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

that  he  is  but  one  of  the  great  company  marching  along  the  same  high- 
way out  of  the  great  unknown  in  the  past  toward  the  same  great  un- 
known goal  in  the  future;  and  he  finds,  he  discerns,  that  there  is  a  unit 
in  this  humanity.  First,  he  sees  it  in  the  family,  then  in  the  tribes,  then 
in  the  nations,  and  last  of  all  in  the  whole  race.  If  there  were  no  unit 
in  the  human  race,  there  could  be  no  history.  History  is  not  the  mere 
Unite?Togeth-  narration  of  things  that  have  happened,  history  is  the  evolution  of 
er.  the  progress  of  a  united  race,  coming  from  the  ^%'g  into  the  fullfledged 

bird  of  the  future.  There  could  be  no  political  economy  if  there  were 
no  unit  in  the  human  race,  no  science,  no  religion,  no  nothing.  We 
are  not  a  mere  set  of  disintegrated,  separate  pieces  of  sand  in  one 
great  heap  which  we  are  building  up  to  be  blown  asunder.  All  hu- 
manity is  united  together  by  unmistakable  ties;  united  with  a  power 
that  far  transcends  the  local  temple,  the  temple  of  tribes  or  nations  or 
creeds  or  circumstances.  And  we  thus  discern  that,  as  there  is  back 
of  all  the  material  phenomena  an  ethical  culture,  so  there  is  back  of 
all  moral  phenomena  moral  culture. 

History,  political  economy,  sociology,  the  whole  course  of  the 
development  of  thci  human  race  is  a  witness  that  there  is  not  only  an 
infinite  but  an  eternal  energy  from  which  all  things  proceed,  but  an 
infinite  and  eternal  moral  energy  frorn  which  all  human  life  proceeds, 
and  in  which  all  human  life  in  its  last  analysis  has  its  unifying  element. 
Vital  man  is  compelled  to  study  what  this  bond  of  union  is.  He  must 
know  what  are  the  right  relationships  between  ;himself  and  his  fellow- 
men.     If  he  fails,  all  sorts  of  distresses  and  calamities  come  upon  him. 

He  must  find  out  what  are  the  right  relationships  between 
employer  and  employed,  what  are  the  right  relationships  between 
governor  and  governed,  what  are  the  right  relationships  between 
parent  and  children.  Again,  he  does  not  make  them,  but  finds  out 
what  they  are.  Let  congress,  with  a  power  of  thirty  millions  of  people 
behind  it,  enact  slavery  in  the  American  constitution;  let  the  thirty 
millions  say,  "We  will  make  a  law  that  the  blacks  shall  be  the  hewers 
of  wood  and  the  drawers  of  water,  and  the  white  men  shall  be  served 
by  them,"  and  the  law  that  congress  makes,  with  thirty  millions  of 
people  behind  it,  infringes  against  the  divine,  eternal  and  infinite  law 
of  human  liberty,  and  it  goes  down  with  one  great  clash  and  is  buried 
forever. 

So  man  is  compelled  by  the  very  nature  of  his  social  and  civil 
organization  to  seek  for  an  infinite  and  eternal  behind  humanity,  an 
infinite  and  eternal  behind  the  material  and  behind  the  aesthetic.  Un- 
consciously he  has  been  seeking  for  the  divine,  but  he  awaits  the  con- 
sciousness. He  knows  that  there  is  a  divine  somewhat,  an  eternal 
somewhat,  an  infinite  somewhat,  an  ideal  ^iomewhat,  if  you  like,  behind 
all  material  and  behind  all  spiritual  phenomena,  and  his  emotions  are 
stirred  toward  that  somewhat,  stirred  to  awe,  stirred  to  fear,  stirred  to 
reverence,  stirred  to  curiosity,  but  stirred.  So  with  temple  and  with 
worship,  and  with  ritual  .and  with  priest,  he  endeavors  consciously  to 
learn  who  and  what  this  somewhat  is  who  draws  him  in  his  moral  reso- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


647 


lutions  to  his  fellowman,  who  speaks  the  inward  voice  of  righteous- 
ness in  the  conscience  of  the  individual. 

Thus  we  get  out  of  religion  religions — religions  that  vary  with 
one  another,  according  as  curiosity  or  fear  or  hope  or  the  ethical  ele- 
ment or  the  personal  reverence  predominates.  Religious  curiosity 
wants  to  know  about  the  infinite  and  eternal,  and  it  gives  us  creeds 
and  theologies;  the  religion  of  fear  gives  us  the  sacrificial  system,  with 
its  atonements  and  propitiations;  the  religion  of  hope  expects  some 
reward  or  recompense  from  the  great  Infinite,  and  expresses  itself  in 
services  and  gifts,  with  the  expectation  of  rewards  here  or  in  some 
elysium  hereafter.  Then  there  is  the  religion  which,  although  it  can 
never  learn  the  nature  of  the  law-giver,  still  goes  on  trying  to  under- 
stand the  nature  of  His  laws;  and,  finally,  the  religion  which  more  or 
less  clearly  sees  behind  all  this  that  there  is  One  who  is  the  ideal  of 
humanity,  the  Infinite  and  Eternal  ruler  of  humanity,  and  therefore 
reveres  and  worships,  and  last  of  all  learns  to  love 

If,  in  this  very  brief  summary,  I  have  carried  you  with  me,  you 
will  see  that  the  object  of  man's  search  is  not  merely  religion;  he  is 
seeking  to  know  the  infinite  and  the  eternal,  not  merely  the  priests 
and  the  hierarchies,  not  merely  the  men  and  women,  with  their  serv- 
ices, and  their  rituals,  and  their  prayer-books;  but  the  whole  current 
and  tendency  of  human  life  is  a  search  for  the  infinite  and  the  divine. 
All  science,  all  art,  all  sociology,  all  business,  all  government,  as  well 
as  all  worship,  is  in  the  last  analysis  an  endeavor  to  comprehend  the 
meaning  of  the  great  words — honesty,  justice,  truth,  pity,  mercy,  love 
In  vain  does  the  atheist  or  the  agnostic  try  to  stop  our  search  to  know 
the  infinite  and  eternal;  in  vain  does  he  tell  us  it  is  a  useless  quest. 
Still  we  press  on  and  must  press  on.  The  incentive  is  in  ourselves, 
and  nothing  can  blot  it  out  of  us  and  still  leave  us  men  and  women. 

God  made  us  out  of  Himself  and  God  calls  us  back  to  Himself. 
It  would  be  easier  to  kill  the  appetite  of  man  and  let  us  feed  by 
merely  shoveling  in  carbon  as  into  a  furnace;  it  would  be  easier  to 
blot  ambition  out  of  man  and  to  consign  him  to  endless  and  nerveless 
content;  easier  to  blot  love  out  of  man  and  banish  him  to  live  the  life 
of  a  eunuch  in  the  wilderness  than  to  blot  out  of  the  soul  of  man  those 
desires  and  aspirations  which  knit  him  to  the  infinite  and  the  eternal, 
give  him  love  for  his  fellowmen  and  reverence  for  God.  In  vain  does 
the  philosopher  of  the  barnyard  say  to  the  ^gg,  "You  are  made  of  G^gg; 
you  always  were  an  Qgg\  you  always  will  be  an  ^gg\  don't  try  to  be 
anything  but  an  ^gg!'  The  chicken  pecks  and  pecks  until  he  breaks 
the  shell  and  comes  out  to  the  sunlight  of  the  world. 

We  welcome  here  today,  in  this  most  cosmopolitan  city  of  the 
most  cosmopolitan  race  on  the  globe,  the  representatives  of  all  the 
various  forms  of  religious  life,  from  east  to  west  and  north  to  south. 
We  are  glad  to  welcome  them  We  are  glad  to  believe  that  they,  as  we 
have  been  seeking  to  know  something  more  and  better  of  the  Divine 
from  which  we  issue,  of  the  Divine  to  which  we  are  returning.  We  are 
glad  to  hear  the  message  they  have  to  bring  to  us.     We  are  glad  to 


Religiuos 
Coriositjr. 


Tendency  of 
Human  Life. 


648  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

know  what  they  have  to  tell  us,  but  what  we  are  gladdest  of  all  about 
is  that  we  can  tell  them  what  we  have  found  in  our  search,  and  that 
we  have  found  the  Christ. 

I  do  not  stand  here  as  the  exponent,  the  apologist,  or  the  defender 
of  Christianity  In  it  there  have  been  the  blemishes  and  mars  of  the 
tiSy  bu?t£  human  handiwork.  It  has  been  too  intellectual,  too  much  a  religion  of 
Christ.  creeds.    It  has  been  too  fearful,  too  much  a  religion  of  sacrifices.    It  has 

been  too  selfishly  hopeful;  there  has  been  too  much  a  desire  of  reward 
here  or  hereafter.  It  has  been  too  little  a  religion  of  unselfish  service 
and  unselfish  reverence.  No!  It  is  not  Christianity  that  we  want  to  tell 
our  brethren  across  the  sea  about;  it  is  the  Christ. 

What  is  it  that  this  universal  hunger  of  the  Human  race  seeks? 
Is  it  not  these  things — a  better  understanding  of  our  moral  relations, 
one  to  another;  a  better  understanding  of  what  we  are  and  what  we 
mean  to  be,  that  we  may  fashion  ourselves  according  to  the  idea  of  the 
ideal  being  in  our  nature;  a  better  appreciation  of  the  Infinite  One  who 
is  behind  all  phenomena,  material  and  spiritual?  Is  it  not  more  health 
and  added  strength  and  clearer  light  in  our  upward  tendency  to  our 
everlasting  Father's  arms  and  home?  Are  not  these  the  things  that 
most  we  need  in  the  world?  We  have  found  the  Christ  and  loved 
Him  and  revered  Him  and  accepted  Him,  for  nowhere  else,  in  no 
other  prophet,  have  we  found  the  moral  relations  of  men  better  repre- 
sented than  in  the  Golden  Rule,  **Do  unto  others  that  which  you 
would  have  others  do  unto  you."  We  do  not  think  that  He  furnishes 
the  only  ideal  that  the  world  has  ever  had.  We  recognize  the  voice 
of  God  in  all  prophets  and  in  all  time.  But  we  do  think  we  have 
found  in  this  Christ,  in  His  patience,  in  His  courage,  in  His  heroism,  in 
His  self-sacrifice,  in  His  unbounded  mercy  and  love  an  ideal  that  trans- 
cends all  other  ideals  written  by  the  pen  of  poet,  painted  by  the  brush 
of  artists,  or  graved  into  the  life  of  human  history. 

We  do  not  think  that  God  has  spoken  only  in  Palestine  and  to  the 
few  in  that  narrow  province.  We  do  not  think  He  has  been  vocal  in 
Christendom  and  dumb  everywhere  else.  No!  We  believe  that  He  is 
a  speaking  God  in  all  times  and  in  all  ages  But  we  believe  no  other 
revelation  transcends  and  none  other  equals  that  which  He  has  made 
to  man  in  the  one  transcendental  human  life  that  was  lived  eighteen 
centuries  ago  in  Palestine.  And  we  think  we  find  in  Christ  one  thing 
that  we  have  not  been  able  to  find  in  any  other  of  the  manifestations 
of  the  religious  life  of  the  world  All  religions  are  the  result  of  man's 
seeking  after  God.  If  what  I  have  portrayed  to  you  this  morning  so 
imperfectly  has  any  truth  in  it,  the  whole  human  race  seeks  to  know  its 
eternal  and  divine  Father.  The  message  of  the  incarnation — that  is 
the  glad  tidings  we  have  to  give  to  Africa,  to  Asia,  to  China,  to  the 
isles  of  the  sea. 

The  everlasting  Father  is  also  seeking  the  children  who  are  seek- 
ing Him.  He  is  not  an  unknown,  hiding  Himself  behmd  a  veil  impen- 
etrable. He  is  not  a  Being  dwelling  in  the  eternal  silence;  He  is  a 
speaking,  revealing,  incarnate  God.     He  is  not  an  absolute  justice,  sit- 


THE   WORLD'S  CONGRESS  01^  RELIGIONS,  649 

ting  on  the  throne  of  the  universe  and  bringing  before  Him  imperfect, 
sinful  man  and  judging  him  with  the  scales  of  unerring  justice.  He  is 
a  Father  coming  into  human  life  and  coming  into  one  transcendental 
human  life,  coming  into  all  human  life  for  all  time.  Perhaps  we  have 
sometimes  misrepresented  our  own  faith  respecting  this  Christ.  Perhaps,  r^^  Awake  in 
in  our  metaphysical  definitions,  we  have  sometimes  been  too  anxious  His  Likeness, 
to  be  accurate  and  too  little  anxiou-s  to  be  true. ,  He  Himself  has  said 
it — He  is  a  door.  We  do  not  stand  merely  to  look  at  the  door  for  the 
beauty  of  the  carving  upon  it.  We  push  the  door  open  and  go  in. 
Through  that  door  God  enters  into  human  life;  through  that  door  human- 
ity enters  into  the  Divine  life;  man  seeking  after  God,  the  incarnate 
God  seeking  after  man;  the  end  in  thatgreat  future  after  life's  troubled 
dream  shall  be  o'er,  and  we  shall  awake  satisfied  because  we  awake  in 
His  likeness.  " 


42 


Rev.  E.  L.  Rexford,  D.  D.,  Boston,  Mass. 


Yhe  Religious  jntent 


Paper  by  REV.  E.  L.  REXFORD,  D.  D.,  of  Boston. 


ENERABLE  BROTHERS:  By  the  lead- 
ing of  that  beneficent  providence  which 
has  always  attended  the  fortunes  of  men, 
we  are  brought  to  this   most  significant 

r^^-  \piiiinMi|i^'~«i  f-^^^m^Yf        hour  in  the  history  of  religious  fellow- 
iG^A  ship,  if,  indeed,  it  be  not  the  most  signif- 

icant hour  in  the  history  of  the  religious 
development  of  the  world.  What  event 
in  the  earlier  or  the  later  centuries  has 
ever  transcended  or  even  closely  ap- 
proached in  its  import  the  meeting  of 
this  assembly?  What  day  in  all  the  frag- 
mentary annals  of  good  will  ever  wit- 
nessed a  fraternity  so  manifold  or  a  con- 
gress whose  constituency  w^as  so  essen- 
tially cosmopolitan?  This  is  a  larger 
Pentecost,  in  which  a  greater  variety  of 
people  than  of  old  are  telling  in  their  various 
language,  custom  and  achievement  of  the 
wonderful  works  and  ways  of  God.  The  Emperor  Akbar,  in  over- 
reaching the  special  limits  of  his  chosen  sect  that  he  might  pay  a  fit- 
ting tribute  to  the  spirit  of  religion  in  its  several  forms,  displayed  a 
noble  catholicity  of  spirit,  but,  unsupported  by  the  popular  sympathies 
of  his  age,  his  generosity  was  largely  personal  and  resulted  in  no  rep- 
resentative movement. 

We  have  had  our  national  and  international  evangelical  alliances 
among  Christians,  and  likewise  our  national  and  international  Young 
Men's  Christian  Associations,  with  assemblies  filling  the  largest  halls 
of  Europe  "and  America;  but  these  fellowships  have  embraced  only  a 
slight  diversity  of  opinions  and  practices  in  one  division  of  the  relig- 
ious world,  while  larger  numbers  of  even  fellow  Christians  have  been 
excluded.  The  portals  of  the  Divine  Kingdom  have  been  held  but 
slightly  ajar  by  such  untrained  Christian  hands,  while  it  has  been  left 
to  the  mightier  spirit  of  this  day  to  throw  those  gates  wide  open  and 
to  bid  every  sincere  worshiper  in  all  the  world,  of  whatever  name  or 

m 


The  Parlia- 
ment  a  Most 
Significant 
Hour  in  Relig- 
ious Develop- 
ment. 


652 


THE  WORLD'S  CONGRESS  OF  RELIGIONS 


True  Worship. 


form,  "Welcome  in  the  great  and  all  inclusive  name  of  God,  the  com- 
mon Father  of  all  souls." 

This  is  a  day  and  an  occasion  sacred  to  the  sincere  spirit  in  man, 
and  it  is  devoutly  to  be  hoped  that,  out  of  its  generosity  and  its  justice, 
a  new  and  self-vindicating  definition  of  true  and  false  religion,  of  true 
and  false  worship,  may  appear.  I  would  that  we  might  all  confess 
that  a  sincere  worship  anywhere  and  everywhere  in  the  world  is  a  true 
worship,  while  an  insincere  worship  anywhere  and  everywhere  is  a 
false  worship  before  God  and  man.  The  unwritten  but  dominant  creed 
of  this  hour  1  assume  to  be,  that  whatever  worshiper  in  all  the  world 
bends  before  The  Best  he  knows,  and  walks  true  to  the  purest  light  that 
shines  for  him,  has  access  to  the  highest  blessings  of  heaven;  while  the 
false  hearted  and  insincere  man,  whatever  his  creed  or  form  may  be, 
has  equal  access,  if  not  to  the  flames,  then  at  least  the  dust  and  ashes 
and  darkness  of  hell. 

I  doubt  if,  at  any  period  very  long  anterior  to  this,  such  an  as- 
sembly could  have  been  convened.  Those  great  aggregations  of  the 
world's  interest  at  Paris  and  London  and  Philadelphia  had  no  such 
feature.  Men  sought  to  have  the  world's  activity  as  completely  repre- 
sented in  those  expositions  as  possible,  but  no  man  had  the  courage 
or  the  inclination  to  suggest  a  scheme  so  daring  as  that  of  a  congress 
of  religions.  This  achievement  was  left  to  the  closing  years  of  a  won- 
derful century  wherein  a  mightier  spirit  seems  swaying  the  lives  of 
men  to  higher  issues,  at  a  time  when  the  very  Gods  seem  crowning 
all  the  doctrines  of  the  past  with  the  imperial  dogma  of  the  solidarity 
of  the  race.  The  time-spirit  has  largely  conquered,  though  we  cannot 
close  our  ears  entirely  to  the  sullen  cry  of  a  baffled  and  retreating 
anger,  charged  with  the  accusation  that  the  whole  import  of  this  con- 
gress is  that  of  infidelity  to  the  only  divine  and  infallible  religion. 
Every  man  is  the  true  believer,  himself  being  the  judge,  while  nobody 
is  the  true  believer  if  somebody  else  is  permitted  to  decide.  I  am  not 
willing  to  stand  within  the  limits  of  my  sect  or  party  and  from  thence 
judge  of  the  world.  I  prefer  rather  to  stand  in  the  world  as  a  part  of 
it,  and  from  thence  judge  of  my  party  or  sect,  and  even  of  that  great 
religious  division  of  the  world's  faith  and  life  in  which  my  lot  has 
fallen.  There  is  no  separableness  in  the  providence  of  that  infinite  Being 
who  is  over  all  and  through  and  in  us  all. 

The  primary  fact  or  condition  which  justifies  this  congress  in  the 
minds  of  all  reverent  and  rational  men  is  that,  among  all  sincere  wor- 
shipers of  all  ages  and  lands,  the  religious  intent  has  always  been  the 
same.  Briefly,  but  broadly  stated,  that  intent  has  been  to  establish 
more  advantageous  relations  between  the  worshiper  and  the  being  or 
of^^the'^Con-  ^cings  worshiped.  The  reverse  of  this  is  practically  unthinkable.  To 
gress.  substitute  any  other  motive  would  be  impossible.     This  one  fact  lies  at 

the  foundation  of  every  religious  structure  in  the  world.  Here  is  the 
basis  of  our  fellowship.  Claude  Lorraine  once  said  that  the  most  im- 
portant thing  for  a  landscape  painter  to  know  is  where  to  sit  down  in 
order  to  command  a  full  and  fair  view  of  every  determining  feature  \x\ 


Solidarity  of 
the  Race. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  6S^ 

the  landscape.  Such  a  rule  must  be  essential  in  art,  but  it  is  not  less 
imperative  in  the  treatment  of  that  spectacle  which  religion  presents 
to  us  in  its  wide  fields,  and  this  observation  point  of  the  identity  of  the 
religious  intent  of  all  the  world  commands  permanent  features  of  every 
religion  in  the  history  of  mankind. 

Some  men  stand  aloof  and  scorn  and  scoff  the  thought  that  there 
is  any  possible  relation  between  their  religion  and  that  of  widely 
diverse  types,  but  this  anchor  will  hold  amid  all  the  tempests  of  relig- 
ious wrath  that  may  rage.  And  after  these  storms  of  vituperation 
shall  have  spent  their  fury,  and  editors  shall  have  written  leading  arti- 
cles, and  archbishops  and  sultans  shall  have  predicted  dire  calamities, 
it  will  be  found  that  the  religious  world,  as  well  as  the  scientific  and 
the  commercial,  is  in  the  relentless  grasp  of  a  divine  purpose  that  will 
not  let  the  people  separate  in  the  deep  places  of  their  lives. 

Men  in  the  lesser  stages  of  development  have  been  alienated  in 
their  religion  and  by  their  religion,  as  if  they  had  been  thrust  upon 
this  earth  from  worlds  created  by  hostile  gods  forever  at  war  with  each 
other  and  whose  children  should  legitimately  fight  in  the  names  of 
their  parent  deities.  If  the  history  of  religion  in  this  world  could  th^^Slii^onl 
have  commenced  with  the  monotheistic  conception,  the  bitter  chap- 
ters of  alienation  would  have  been  omitted.  But  history  could  not 
begin  on  that  high  level  in  a  world  where  humanity  was  destined  to 
work  out  its  own  salvation,  not  only  with  fear  and  with  trembling  but 
with  strife  and  sorrow  and  vast  misapprehension,  from  an  almost  help- 
less ignorance  to  the  freedom  and  grace  of  self-poised  and  masterful 
souls. 

The  infinite  wisdom  of  this  universe  seems  to  have  decreed  that 
man  shall  have  a  great  part  in  the  noble  task  of  making  himself.  A 
human  being  fashioned  and  completed  by  a  foreign  power  could  never 
be  what  man  has  already  become  by  his  failures  and  his  successes  in 
the  struggle  to  win  the  best  results  of  character.  A  diadem  made  of 
the  celestial  jewels  by  the  combined  skill  of  all  the  angels  in  heaven 
could  not  compare  with  that  crown  which  the  human  being  himself 
shall  create  by  his  own  heroic  and  persistent  determination  to  wrest 
victory  from  defeat,  success  from  failure — the  determination  to  pluck 
the  truth  out  of  its  mysterious  disguises,  and  at  last  to  "think  God's 
thoughts  after  Him." 

It  has  been  a  diflficult  problem  for  the  interpreters  of  man  to 
solve — this  fact  of  frailty  and  imperfection  in  the  hands  of  a  perfect 
Deity.  Man  was  created  perfect  by  the  perfect  God,  but  he  fell  from 
that  high,  original  estate  and  thus  became  the  poor  creature  he  is. 

The  distance  between  the  first  blind  and  helpless  groping  after 
God  with  its  characteristic  griefs,  failures  and  failings  and  the  intel- 
ligent comprehension  of  God  and  man  and  religion  and  duty  and  the 
fellowship  of  today  is  almost  amazing,  and  yet,  in  all  the  tragic 
though  ever  brightening  way,  there  is  no  point  where  the  line  of  suc- 
cession breaks  off. 

God's  working  is  by  development,  and  we  have  only  to  look  into 


654 


THE  WORLD' ^  CONGRESS  OJF^  ML/CIONS, 


Growth 
Beligion. 


of 


Personal 
faUibility. 


In- 


the  magic  white  city  to  see  that  man's  work  follows  the  same  law 
and  method.  Not  a  single  excellence  is  there  that  has  not  had  its 
imperfection  that  it  might  be  even  as  perfect  as  it  is.  Not  a  science 
exists  today  in  all  its  beautiful  adaptations  that  was  not  an  offensive 
vulgarism  at  an  earlier  day.  And  religion — shall  we  say  of  it  that 
here  is  a  fact  in  human  life  that  reverses  in  its  movement  and  method 
all  the  human  and  divine  ways  with  everything  else?  If  there  be  one 
pre-eminent  fact  in  the  history  of  religion,  that  fact  is  the  growth  of 
religion.  There  is  no  religion  in  the  world,  if  it  be  a  living  religion, 
that  is  today  what  it  was  one,  two  or  ten  centuries  ago.  The  Christian 
religion  is  not  today  what  it  was  five  centuries  ago  in  the  thought  of 
the  people,  and  what  the  religion  or  anything  else  is  in  the  actual 
thought  of  the  people  that  the  thing  practically  is. 

And  if  this  great  exposition  is  wanting  in  one  of  the  most  signifi- 
cant exhibits  conceivable,  it  is  a  hall  that  should  contain  a  historic 
illustration  of  religion.  Max  Miiller  would  be  one  of  the  few  men  who 
could  arrange  the  order  of  such  a  hall.  And  who  could  visit  it  without 
feeling  a  great  uplift  of  faith  and  love  and  joy  that  we  have  been  what 
we  have  and  have  become  what  we  are?  I  expect  that  this  suggestion 
of  an  evolutionary  unity  of  religion  may  disturb  some  classes  of  men, 
but  you  shall  see  no  man  in  all  the  retreating  centuries  performing  his 
devotions  with  whatever  tragic  or  forbidding  accompaniment  without 
saying  and  being  compelled  to  say:  "That  man  might  have  been  my- 
self, or  I  might  have  been  as  he  and  should  have  been  had  I  lived  in 
his  country  and  been  educated  as  he  was."  It  is  quite  too  superficial 
for  us  to  suppose  that  this  great  Spirit  bestowed  His  blessings  on  the 
score  of  the  geography  and  the  centuries. 

Personal  infallibility  is  not  yet  attained  by  any  one,  inasmuch  as 
personal  fortunes  are  related  to  the  infinite,  and  that  sense  of  a  linger- 
ing weakness  which  must  be  felt  by  all  men  must  ally  them  with  the 
world-wide  necessity  of  a  rugged  and  persistent  sympathy.  The  world 
has  been  wounded  by  fragments  of  truth,  whereas  no  man  can  ever  be 
wounded  by  an  entire  truth.  A  detached  truth  fallen  even  from 
heaven  would  be  voiceless,  but  relate  it  to  the  economy  of  God's  pur- 
poses and  immediately  it  becomes  vocal.  It  bears  in  its  joyous  or  its 
tremulous  tones  the  varying  fortunes  of  every  soul  that  God  has  made, 
and  it  tells  the  story  of  the  Divine  Spirit  working  in  and  for  all.  And 
if  the  various  and  multiplied  systems  of  theology  had  been  written 
while  the  theologians  were  looking  in  the  faces  of  their  human  brothers, 
many  a  judgment  and  confusion  would  have  been  greatly  modified.  If 
one  hand  had  written  while  the  other  clasped  a  human  hand  the  ver- 
dict would  have  been  changed.  The  Word  made  flesh,  or  the  Divine 
Spirit  set  forth  in  human  form  and  fashion,  gleaming  out  from  human 
faces  becomes  very  tender  and  very  considerate,  while  the  mere 
theories  of  men  lay  no  check  upon  those  severities  of  judgment  which 
have  shattered  this  human  world  and  rent  it  asunder  in  the  name  of 
religion. 

Back  to  the  primal  unity,  where  man  appears  as  a  child  of  God, 


ance. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  655 

before  he  is  a  Christian  or  Jew,  Brahman  or  Buddhist,  Mohammedan 
or  Parsce,  Confucian,  Taoist,  or  aught  beside,  back  to  this  must  we  go 
if  we  will  be  loyal  to  our  kind  and  loyal  to  that  imperishable  religion 
that  is  born  of  human  souls  in  contact  with  the  spirit.  Back  to  this, 
and  thence  we  must  follow  the  struggle  of  the  Infinite  child  upward 
along  his  perilous  ascent  through  the  societies'  weary  centuries  to  the 
ineffable  light  and  glory  that  await  him,  led  by  the  patient  hand  of 
God. 

I  am  perfectly  well  aware  that  this  idea  of  religious  unity,  and  at 
the  base  religious  identity,  must  fight  its  way  through  the  great  fields 
of  religious  traditions  if  it  will  gain  recognition  —  fields  preoccupied 
and  bristling  with  inveterate  hostility.  It  must  meet  the  warlike  array 
of  "special  providences,"  and  "divine  elections,"  and  "sacred  books," 
and  "revelations,"  and  "inspirations,"  and  "the  chosen  people,"  and 
"sacraments,"  and  "infallibilities,"  and  institutionalisms  of  nameless 
and  numberless  kinds;  but  it  is  not  timid,  and  it  has  resources  of  great  Resourcos  of 
endurance.      Who  will   say  that  any  man   ever  sincerely  chose  any  Great    Endur- 

...  c  <  I-  l  -r  .  •  I'll  At        •»T»''^- 

religion  for  any  other  than  a  good  purpose?  It  is  incredible.  And 
before  the  spectacle  of  an  immortal  soul  seeking  for  and  communing 
with  its  God,  all  hostilities  must  pause.  No  missile  must  be  discharged. 
All  the  angers  and  furies  must  await  on  that  mood  and  fact  of  wor- 
ship; for  an  immortal  soul,  talking  with  God,  is  greater  than  a  king. 
And  while  we  wait  in  this  divine  silence,  let  us  read  the  profound  and 
befitting  word  which  heaven  has  vouchsafed  to  the  people  of  the  Ori- 
ent, and  which  has  been  preserved  to  us  through  the  ages  in  one  of 
the  "Sacred  books  of  the  East."  The  great  deity  said  to  the  inquiring 
Arduna,  concerning  the  many  forms  of  worship:  "Whichever  form  of 
deity  any  worshiper  desires  to  worship,  with  faith,  to  that  form  I  render 
his  faith  steady  Possessed  of  that  faith,  he  seeks  to  propitiate  the 
deity  in  that  form,  and  he  obtains  from  it  those  beneficial  things  which 
he  desires,  though  they  are  really  given  by  me  "  ( Bhagavad  Gita, 
Chap.  vii). 

If  we  could  duly  regard  the  charitable  philosophy  of  such  a  word 
the  hostilities  would  never  be  resumed.  No  ruthless  hand  shall  justly 
destroy  any  form  of  deity,  while  yet  it  arrests  the  reverent  mind  and 
the  heart  of  man.  There  is  only  one  being  in  the  world  who  may 
legitimately  destroy  an  idol,  and  that  being  is  the  one  who  has  wor- 
shiped it.  He  alone  can  tell  when  it  has  ceased  to  be  of  service.  And 
assuredly  the  Great  Spirit  who  works  through  all  forms  and  who  makes 
all  things  His  ministers  can  make  the  rudest  image  a  medium  through 
which  He  will  approach  His  child. 

There  is  no  plea  of  "revelation"  or  providence"  or  "the  sacred 
book"  that  may  not  be  interpreted  in  perfect  accord  with  this  greater 
plea  of  the  religious  unity  of  mankind.  Nothing  is  a  revelation  till 
its  meaning  is  discovered.  God's  revelations  are  made  to  the  world  by 
man's  discovery  of  God's  meaning  to  the  world.  Revelation  by  dis- 
covery is  the  eternal  law.  The  "  sacred  books"  of  the  world,  instead 
of  being  a  revelation  from  God,  are  the  records  of  a  revelation  or  the 


656  TM£:  WORLD'S  CONGRESS  OF  RELIGIONS, 

record  of  the  human  understanding  of  what  God  has  done.  Not  a 
truth  of  life  in  any  or  all  the  holy  books  was  ever  written  till  it  had 
been  experienced.  Not  all  the  meaning  of  any  great  soul  in  life  has 
ever  been  set  down  in  words.  The  divine  "Word"  was  made  flesh;  it 
was  not  made  a  book.  And  all  the  holy  books  of  the  world  must  fall 
short  of  that  holiest  experience  of  the  soul  in  communion  with  God. 

Max  Miiller  says  that  what  the  world  needs  is  a  ''bookless  relig- 
ion." It  is  precisely  this  bookless  religion  that  the  world  already  has, 
but  does  not  realize  it  as  it  should.  There  is,  I  repeat,  an  experience 
Bookless  Re-  ^^  human  souls  that  lies  deeper  than  the  conviction  of  any  book — a 
hgion.  religious  sense,  a  holy  ecstacy  that  no  book  can  create  or  describe. 

The  book  does  not  create  the  religion;  the  religion  creates  the  book. 
We  should  have  religion  left  if  all  the  books  should  perish.  The  eter- 
nal emphasis  must  be  placed  upon  that  living  spirit  that  lies  back  of 
all  Bibles,  back  of  all  institutions,  and  is  the  eternal  reality  forever  dis- 
coverable, but  never  completely  discovered.  There  is  not  a  piece  of 
mechanism  in  all  this  Columbian  Exposition  that  does  not  owe  its 
defectiveness  to  a  nearer  approach  to  the  idea  which  God  concealed  in 
the  mechanical  laws  of  the  universe.  The  revelation  came  through 
somebody's  discovery  of  it,  and  the  same  law  holds  good  from  the 
dust  beneath  our  feet  to  the  star  dust  of  all  the  heavens,  from  the 
trembling  of  a  forest  leaf  to  the  trembling  ecstasies  of  the  immortal 
soul. 

The  "special  providences"  that  pleaded  by  those  who  are  unwill- 
ing to  take  their  places  in  the  common  ranks  of  men,  are  wholly  admis- 
sible if  it  be  meant  that  the  specialties  are  created  from  the  human 
side.  The  "divine  election"  is  on  the  human  side,  and  today  it  largely 
means  the  right  of  any  man  to  elect  himself  to  the  highest  offices  in 
the  kingdom  of  God.  This  is  a  noble  doctrine  of  election;  but,  to 
place  the  electing  mind  on  the  divine  side  and  to  say  that  the  com- 
mon Father  elects  some  and  rejects  others,  forgets  some  and  remem- 
bers others  in  the  sense  of  finality,  is  to  proclaim  a  Fatherhood  little 
needed  on  this  earth.  Because  I  am  a  Christian  and  my  brother  is  a 
Buddhist  is  not  construed  by  me  as  a  proof  that  God  loves  me  better 
than  He  does  him.  I  am  not  willing  to  be  so  victimized  by  love.  He 
is  no  more  cursed  by  such  divine  forgetfulness  than  I  am  by  such 
capricious  remembrance.  Let  the  specialties  and  let  love  be  one,  and 
our  faith  remains  in  their  eternal  benignity. 

And  the  great  religious  teachers  and  founders  of  the  world — have 
they  not  secured  their  immortal  places  in  the  love  and  generation  of 
mankind  by  teaching  the  people  how  to  find  and  use  this  large  benefi- 
cence of  Heaven?  They  have  not  created;  they  have  discovered  what 
existed  before.  Some  have  revealed  more,  others  less,  but  all  have 
revealed  some  truth  of  God  by  helping  the  world  to  see.  They  have 
asked  nothing  for  themselves  as  finalities.  They  have  lived  and  taught 
and  suffered  and  died  and  risen  again.  That  they  might  bring  us  to 
themselves?  No;  but  that  they  might  bring  earth  to  God.  "God's 
consciousness,"  to  borrow  a  noble  word  from  Calcutta,  has  been  the 


TM£  WokLt)'^  CONGRESS  6P  RELIGIONS,  657 

goal  of  them  all.  It  is  still  before  all  nations.  There  in  the  distance 
— is  it  so  great? — is  the  mountain  of  the  Lord,  rising  before  us  into  the 
serene  and  the  cloudless  heavens. 

Let  all  the  kingdoms  and  nations  and  religions  of  the  world  vie  with 
each  other  in  the  rapidity  of  the  divine  ascent.  Let  them  cast  off  the 
burdens  and  break  the  chains  which  retard  their  progress.  Our  fel-  lowswSi  ^^'' 
lowship  will  be  closer  as  we  approach  the  radiant  summits  and  there, 
on  the  heights,  we  shall  be  one  in  love  and  one  in  light,  for  God  the 
infinite  life  is  there,  "of  Whom  and  through  Whom  and  to  Whom  are 
all  things,  and  to  Whom  be  the  glory  forever." 


certainties  Jn   Religion, 

Paper  by  JOSEPH  COOK,  of  Boston. 


Morality  and 
Bellgion. 


T  is  no  more  wonderful  that  we  should  live  again 
than  that  we  should  live  at  all.     It  is  less  won- 
derful that  we  should  continue  to  live  than  that 
we  have  begun  to  live.     And  even  the  most 
determined  and  superficial  skeptic  knows  that 
we  have  begun.     On  the  faces  of  this  polyglot 
international  audience  I  seem  to  see  writtea 
as  I  once  saw  chiseled  on  the  marble  above  the 
I    '^M^^!&      W^J^     tomb  of  the  great  Emperor  Akkabar  in  the 
V     ahDhm  ***HKKk     ^^^^  ^^  ^^^  Ganges,  the  hundred  names  of  God. 
^    ■^■B^  f^^^^  Let  us  beware  how  we  lightly  assert  that  we 

are  glad  that  those  names  are  one.  How  many 
of  us  are  ready  for  immediate,  total,  irreversi- 
ble self-surrender  to  God  as  both  Saviour  and 
Lord?  Only  such  of  us  as  are  thus  ready  can  call 
ourselves  in  any  deep  sense  religious.  I  care  not 
what  name  you  give  to  God  if  you  mean  by  Him  a  spirit  omnipresent, 
eternal,  omnipotent,  infinite  in  holiness  and  every  other  operation. 
Who  is  ready  for  co-operation  with  such  a  God  in  life  and  death  and 
beyond  death?  Only  he  who  is  thus  ready  is  religious.  William 
Shakespeare  is  supposed  to  have  known  something  of  human  nature 
and  certainly  was  not  a  theological  partisan  Now,  Shakespeare,  you 
will  remember,  in  "The  Tempest,"  tells  you  of  two  characters  who  con- 
ceived for  each  other  supreme  affection  as  soon  as  they  met.  **At  the 
first  glance  they  have  changed  eyes,"  he  says.  The  truly  religious 
man  is  one  who  has  ''changed  eyes"  with  God  under  some  one  or 
another  of  His  hundred  names.  It  follows  from  this  definition  of  relig- 
ion and  as  a  certainty  dependent  on  the  unalterable  nature  of  things 
that  only  he  who  has  changed  eyes  with  God  can  look  into  His  face 
in  peace.  A  religion  of  delight  in  God,  not  merely  as  Saviour,  but  as 
Lord  also,  is  scientifically  known  to  be  a  necessity  to  the  peace  of  the 
soul,  whether  we  call  God  by  this  name  or  the  other,  whether  we 
speak  of  Him  in  the  dialect  of  this  or  that  of  the  four  continents,  or 
this  or  that  of  the  ten  thousand  isles  of  the  sea. 

What  is  the  distinction  between  morality  and  religion,  and  how 
can  the  latter  be  shown  by  the  scientific  method  to  be  a  necessity  to 

658 


THE  WORLtXS  CONGRESS  OJ^  RELIGIONS, 


659 


the  peace  of  the  soul?  And  now,  though  I  do  not  undervalue  moral- 
ity and  the  philanthropies,  I  purpose  to  speak  of  the  strategic  cer- 
tainties of  religions  from  the  point  of  view  of  comparative  religion. 
First,  from  the  very  center  of  the  human  heart  and  in  the  presence  of 
all  the  hundred  names  of  God,  conscience  demands  that  what  ought 
to  be  should  be  chosen  by  the  will,  and  it  demands  this  universally. 
Conscience  is  that  faculty  within  us  which  tastes  intentions.  A  man 
does  unquestionably  know  whether  he  means  to  be  mean,  and  he 
inevitably  feels  mean  when  he  knows  that  he  means  to  be  mean.  If 
we  say  to  that  still,  small  voice  we  call  conscience  that  proclaims 
"thou  oughtest,"  '*!  will  not,"  there  is  lack  of  peace  in  us,  and  until 
only  we  say  "I  will,"  and  do  like  to  say  it,  there  is  no  harmony  within 
our  souls.  The  delight  in  saying  "I  will"  to  the  still,  small  voice, 
"thou  oughtest"  is  religion  Merely  calculating,  selfish  obedience  to 
that  still,  ismall  voice  saves  no  man. 

This  is  the  first  commandment  of  absolute  science:  "Thou  shalt 
love  the  Lord  thy  God  with  all  thy  mind  and  might  and  heart  and 
strength."  When  Shakespeare's  two  characters  met  curiosity  as  to 
each  other's  qualities  did  not  constitute  the  changing  of  eyes.  That 
mighty  capacity  which  exists  in  human  nature  to  give  forth  a  supreme 
affection  was  not  the  changing  of  eyes.  Let  us  not  mistake  a  capacity 
of  religion  which  every  man  has  for  religion  itself.  We  must  not  only 
have  a  capacity  to  love  God,  wc  must  have  adoration  of  God,  and  half 
the  loose,  limp,  unscientific  liberalisms  of  the  world  mistake  mere 
admiration  for  adoration.  It  is  narrowness  to  refuse  mental  hospitality 
for  any  single  truth,  but  we  assembled  in  the  name  of  science,  in  the 
name  of  every  grave  purpose,  have  an  international  breadth  and  what 
we  purpose  to  promote  is  such  a  self-surrender  to  God  as  shall  amount 
to  delight  in  all  known  duty  and  make  us  affectionately  and  irreversi- 
bly choose  God  under  some  one  of  His  names — I  care  not  what  the 
name  is  if  you  mean  by  it  all  the  Bible  means  by  the  word  "God" — 
choose  Him  not  as  Saviour  only  but  as  God  also,  not  as  Lord  only  but 
as  Saviour  also. 

But  choice  in  relation  to  persons  means  love.  What  we  choose 
we  love,  but  conscience  reveals  a  holy  person,  the  author  of  the  moral 
law,  and  conscience  demands  that  this  law  should  not  only  be  obeyed 
but  loved,  and  that  the  holy  person  should  be  not  only  obeyed  but 
loved.  This  is  the  unalterable  demand  of  an  unalterable  portion  of 
our  nature.  As  personalities,  therefore,  must  keep  company  with  this 
part  of  our  nature  and  with  its  demands  while  we  exist  in  this  world 
and  in  the  next,  the  love  of  God  by  man  is  inflexibly  required  by 
the  very  nature  of  things.  Conscience  draws  an  unalterable  distinction 
between  loyalty  and  disloyalty  to  the  ineffable,  holy  person  whom  the 
moral  law  reveals,  and  between  the  obedience  of  slavishness  and  that 
of  delight.     Only  the  latter  is  obedience  to  conscience. 

Religion  is  the  obedience  of  affectionate  gladness.  Morality  is 
the  obedience  of  selfish  slavishness.  Only  religion,  therefore,  and  not 
mere  morality,  can  harmonize  the  soul  with  the  nature  of  things.    A 


ThatStJll, 
Small  Voico 


Self-Surron» 
der  to  God. 


Love  of  God 
Required. 


660  THE  WORLD'S  CONGMSS  OF  RELIGIONS, 

delight  in  obedience  is  not  only  a  part  of  religion  but  is  necessary  to 
peace  in  God's  presence.  A  religion  consisting  in  the  obedience  of 
gladness  is,  therefore,  scientifically  known  to  be  according  to  the 
nature  of  things.  It  will  not  be  tomorrow  or  the  day  after  that  these 
propositions  will  cease  to  be  scientifically  certain.  Out  of  them 
multitudinous  inferences  flow  as  Niagaras  from  the  brink  of  God's 
palm.  Demosthenes  once  made  the  remark  that  every  address  should 
begin  with  an  uncontrovertible  proposition.  Now  it  is  a  certainty,  and 
my  topic  makes  my  keynote  a  word  of  certainty,  that  a  little  while 
ago  we  were  not  in  the  world  and  a  little  while  hence  we  shall  be  here  no 
longer.  Lincoln,  Garfield,  Seward,  Grant,  Beecher,  Gough,  Emerson, 
Longfellow,  Tennyson,  Lord  Beaconsfield,  George  Eliot,  Carlyle — I 
know  not  how  many  Mahomets — are  gone,  and  we  are  going.  These 
are  certainties  that  will  endure  in  the  four  continents  and  on  the  isles 
of  the  sea. 

Till  the  heavens  are  old,  and  the  stars  are  cold, 
And  the  leaves  of  the  judgment  book  unfold. 

The  world  expects  to  hear  from  us  this  afternoon  no  drivel,  but 
something  fit  to  be  professed  face  to  face  with  the  crackling  artillery 
Certainty  of  the  science  of  our  time.  I  know  I  am  going  hence,  and  I  know  I 
Truth!  ^  ^^  wish  to  go  in  peace  Now,  I  hold  that  it  is  a  certainty,  and  a  certainty 
founded  on  truth  absolutely  self-evident,  that  there  are  three  things 
from  which  I  can  never  escape — my  conscience,  my  God  and  my  rec- 
ord of  sin  in  an  irreversible  past.  How  am  I  to  be  harmonized  with 
that  unescapable  environment?  Here  is  Lady  Macbeth.  See  how  she 
rubs  her  hands: 

Out,  damned  spot!  Will  these  hands  ne'er  be  clean? 

All  the  perfumes  of  Arabia  could  not  sweeten  this  little  hand. 

And  her  husband  in  a  similar  mood  says: 

This  red  right  hand,  it  would  the  multitudinous  seas  incarnadine,  making  the 
green  one  red. 

What  religion  can  wash  Lady  Macbeth's  red  right  hand?  That 
is  a  question  I  propose  to  the  four  continents  and  all  the  isles  of  the 
sea.  Unless  you  can  answer  that,  you  have  not  come  here  with  a 
serious  purpose  to  a  parliament  of  religions.     [Applause.] 

I  beg  you  not  to  applaud,  because  if  there  is  a  topic  of  more 
supreme  importance  than  any  other  it  is  the  topic  I  am  now  introduc- 
ing. I  speak  now  to  the  branch  of  those  skeptics  which  are  not  rep- 
resented here,  and  I  ask  who  can  wash  Lady  Macbeth's  red  right 
hand,  and  their  silence  or  their  responses  are  as  inefilicient  as  a  fishing 
rod  would  be  to  span  this  vast  lake  or  the  Atlantic. 

I  turn  to  Mohammedanism.  Can  you  wash  our  red  right  hands? 
I  turn  to  Confucianism  and  Buddhism.  Can  you  wash  our  red  right 
hands?  So  help  me  God,  I  mean  to  ask  a  question  this  afternoon  that 
shall  go  in  some  hearts  across  the  seas  and  to  the  antipodes,  and  I  ask 
it  in  the  name  of  what  I  hold  to  be  absolutely  self-evident  truths,  that 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  661 

unless  a  man  is  washed  from  the  old  sin  and  the  guilt  of  mankind  he 
cannot  be  at  peace  in  the  presence  of  infinite  holiness.     [Applause.] 

Old  and  blind  Michael  Angelo,  in  the  Vatican,  used  to  go  to  the 
Torso,  so-called — a  fragment  of  the  art  of  antiquity — and  he  would  feel 
along  the  marvelous  lines,  chiseled  in  bygone  ages,  and  tell  his  pupils 
that  thus  and  thus  the  study  should  be  completed.     I  turn  to  every 
faith  on  earth,  except  Christianity,  and  I  find  every  such  faith  a    torso. 
I  beg  pardon;  the  occasion  is  too  grave  for  mere  courtesy  and  nothing 
else.     Some  of  the  faiths  of  the  world  are  marvelous,  as  far  as  they  go, 
but  if  they  were  completed  along  the  lines  of  the  certainties  of  the      ^^^^  j^  jj^^^. 
religions  themselves,  they  would  go  up  and  up  and  up  to  an  assertion  of  the  Soui  from 
the  necessity  of  the  new  purpose  to  deliver  the  soul  from  a  life  of  sin  ^'^^'*' 
and  of  atonement,  made  of  God's  grace,  to  deliver  the  soul  from  guilt. 

Take  the  ideas  which  have  produced  the  torsos  of  the  earthly 
faiths  and  you  will  have  a  universal  religion,  under  some  of  the  names 
of  God,  and  it  will  be  a  harmonious  outline  with  Christianity  There 
is  no  peace  anywhere  in  the  universe  for  a  soul  with  bad  intentions," 
and  there  ought  not  to  be.  Ours  is  a  transitional  age,  and  we  are  told 
we  are  all  sons  of  God;  and  so  we  are,  in  a  natural  sense,  but  not  in  a 
moral  sense.  We  are  all  capable  of  changing  eyes  with  God,  and  until 
we  do  change  eyes  with  Him  it  is  impossible  for  us  to  face  Him  in 
peace.  No  transition  in  life  or  death,  or  beyond  death,  will  ever 
deliver  us  from  the  necessity  of  good  intentions  to  the  peace  of  the 
soul,  with  its  environments,  nor  from  exposure  to  penalty  for  delib- 
erately bad  intentions.  I  hold  that  we  not  only  cannot  escape  from 
conscience  and  God  and  our  records  of  sins,  but  that  it  is  a  certainty, 
and  a  strategic  certainty,  that,  except  Christianity,  there  is  no  religion 
under  heaven  or  among  men  that  effectively  provides  for  the  peace  of 
the  soul  by  its  harmonization  with  this  environment. 

I  am  the  servant  of  no  clique  or  clan.  For  more  than  a  quarter  of 
a  century,  if  you  will  allow  me  this  personal  reference,  it  has  been  my 
fortune  to  speak  from  an  entirely  independent  platform,  and  quite  as 
much  at  liberty  to  change  my  course  as  the  wind  its  direction;  but  I 
maintain  with  a  solemnity  which  I  cannot  express  too  strongly,  that  it 
is  a  certainty,  and  a  strategic  certainty,  that  the  soul  can  have  no  intel-  No  Peace 
ligent  peace  until  it  is  delivered  from  the  love  of  sin.  It  is  a  certainty,  Sity!*  ^^^^ 
and  a  strategic  certainty,  that,  except  Christianity,  there  is  no  religion 
known  under  heaven  or  among  men  that  effectively  provides  for  the 
soul  this  joyful  deliverance  from  the  love  of  sin  and  the  guilt  of  it. 
It  is  a  certainty,  and  a  strategic  certainty,  that  unless  a  man  be  born 
of  water,  that  is,  delivered  from  the  guilt  of  sin  and  of  the  spirit,  that 
is  delivered  from  the  love  of  sin,  it  is  an  impossibility  in  the  very  nature 
of  things  for  him  to  enter  into  the  kingdom  of  heaven. 

Except  a  man  be  born  again  he  cannot  enter  the  kingdom  of 
heaven;  a  man  cannot  serve  God  and  mammon.  God  cannot  deny 
Himself.  Why,  these  cans  and  cants  are  touching  the  crags  of  cer- 
tainty underlying  the  universe  as  well  as  the  Scriptures,  and  it  is  these 
crags  of  absolutely  self-evident  truth  upon  which  I  would  plant  th^ 


662  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

basis  of  a  universal  religion,  ascertaining  the  necessity  of  the  new 
birth  for  our  deliverance  frortt  the  sin,  and  of  an  atonement  for  our 
deliverance  from  the  guilt  of  it.  I  am  not  touching  the  sufficiency  of 
natural  religion,  but  only  its  efficiency. 

I  hold  that  by  mere  reason  we  can  ascertain  the  necessity  of  our 
deliverance  from  the  guilt  of  sin,  but  by  mere  reason  it  is  difficult  to 
know  how  we  are  to  be  delivered  **  Plato,"  said  Aristotle,  once  a  stu- 
dent under  a  great  master,  "  I  see  how  God  may  forgive  some  sins  of 
carelessness,  but  how  He  can  forgive  sins  of  deliberately  bad  intention 
I  cannot  see,  for  I  do  not  see  how  He  ought  to."     [Applause.] 

The  murderer,  the  ravisher,the  thief  have  bad  intentions,  but  per- 
haps, according  to  their  light,  those  ancients  have  no  more  moral  tur- 
pitude than  some  bad  intentions  you  and  I  have  cherished.  But  we 
must  keep  peace  with  our  faculties,  with  this  record  and  with  the  God 
who  cannot  deny  Himself.  I  am  afraid  of  my  own  faculties.  God  is  in 
them  and  behind  them.  He  originated  the  plan  of  them.  You  must 
stay  with  yourselves  while  you  continue  to  exist. 

I  believe  there  is  good  scientific  proof  of  the  immortality  of  the 
soul  if  only  you  bring  revelation  into  the  argument;  but  without  reve- 
lation and  with  the  Bible  shut  I  hold  there  is  good  reason  for  believing 
that  death  does  end  all.  I  hold  we  were  woven  by  some  power  not  in 
Revelation  in  niatter,  that  you  may  tear  up  the  web  and  not  injure  the  matter.  I 
the  Argument,  make  a  distinction  between  the  two  questions:  **  Does  death  end  all?" 
and  *'  Is  the  soul  immortal  ?"  I  want  every  faculty  at  its  best.  Shakes- 
peare said:  "Conscience  is  a  thousand  swords."  John  Wesley  said: 
"  God  is  a  thousand  swords.''  How  am  I  to  keep  the  peace  with  myself, 
my  God,  my  record,  except  by  looking  on  the  cross  until  it  is  no  cross 
to  bear  the  cross;  except  by  beholding  God  not  merely  as  my  Creator 
but  also  as  my  Saviour,  and  being  melted  into  the  vision  and  made 
glad  to  take  Him  as  Lord  also.     [Applause.] 

I  bought  a  book  full  of  the  songs  of  aggressive  evangelical  relig- 
ion and  I  found  in  this  little  book  words  which  may  be  bitter  indeed, 
when  eaten,  but  which,  when  fully  assimilated,  will  be  sweet  as  honey. 
■  I  summarize  my  whole  scheme  of  religion  in  these  words,  which  you 
may  put  on  my  tombstone: 

Choose  I  must,  and  soon  must  choose 
Holiness  or  heaven  lose. 
If  what  heaven  loves  I  hate, 
Shut  from  me  is  heaven's  gate. 

Endless  sin  means  endless  woe, 
Into  endless  sin  I  go. 
If  my  soul  from  reason  rent 
Taken  from  sin  its  final  bent. 

As  the  stream  its  channel  grooves, 
And  within  that  channel  moves. 
So  does  habit's  deepest  tide 
Groove  its  b^d  and  there  abide. 


cr 

(0 

o 


(Christianity  as  Interpreted  by  Literature. 

Paper  by  REV.  THEODORE  T.  MUNGER,  D.  D.,  of  New  Haven,  Conn. 


Hebrew  Lit- 
erature. 


HEN  Christianity  appeared  in  the  world 
it  might  have  been  regarded  in  two 
ways: — as  a  force  requiring  embodi- 
ment— something  through  which  it 
could  work;  or  as  a  spirit  seeking  to 
inform  everything  with  which  it 
should  come  in  contact. 

It  was  both — a  force  and  a  spirit, 
the  objective  and  subjective   of  one 
energy  whose  end  was  to  subdue  all 
things  to  its  own  likeness.     It  was  in- 
evitable that   Christianity   as   a  con- 
quering energy  should  lay  hold  of  the 
strong  things  in   the   world   and  use 
them  for  itself.    It  was  inevitable  also 
that  as  a  spirit  it  should  work,  spirit- 
like, from  within,  secretly  penetrating 
into  all  things  open  to  it,  transforming 
them  by  its  mysterious  alchemy  mto  forces  like 
itself,  drawing  under  and  within  itself  govern- 
ments, art,  learning,  science,  literature  and  whatever  else  enters  into 
society  as  shapmg  and  directing  energy. 

I  am  to  speak  of  Christianity  as  interpreted  by  literature,  or,  more 
accurately,  upon  the  way  in  which  Christianity  has  mfused  itself  into 
literature  and  used  it  for  itself,  making  it  a  medium  by  which  it  con- 
veys itself  to  the  world. 

We  should  never  lose  sight  ot  the  fact  that  Christianity  had  its 
roots  in  a  full  and  varied  literature.  It  was  a  literature  rich  and  pro- 
found in  all  departments  except  philosophy.  The  Jew  was  too  primi- 
tive and  simple-minded  as  a  thinker  to  analyze  his  thought  or  his  na- 
ture; but  in  history,  in  ethics,  in  imaginative  fiction  and  in  certain 
forms  of  poetry,  his  literature  well  endures  comparison  with  any  that 
Qf^n  be  named. 

mi 


Not  a  Book. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  665 

It  is  sometimes  said  that  Christ  left  no  book,  and  that  He  did  not 
contemplate  one;  and  so  men  go  searching  around  for  the  seat  of 
authority,  locating  it  now  in  an  infallible  church,  and  now  in  Chris- 
tain  consciousness,  and  now  in  traditions  and  institutions;  and,  not 
finding  any  or  all  of  these  sufficient,  they  turn  on  the  bookless  Christ, 
and,  as  it  were  in  defiance  of  Him,  put  together  some  biographical 
sketches  and  sundry  epistles,  and  formally  declare  them  to  be  the 
divinely  constituted  seat  of  authority. 

Christ,  indeed,  left  no  book,  but  He  was  not,  therefore,  a  bookless 
Christ.  His  revelation  was  not  so  absolute  as  to  cut  Him  off  from  the 
literature  of  the  past  as  something  upon  which  He  stood,  nor  from  that 
of  the  future  as  something  which  might  embody  Him.  It  is  often  ieS°ctSiS! 
made  an  object  of  study  to  find  Christ  in  the  Old  Testament;  it  were 
a  more  profitable  study  to  find  the  Old  Testament  in  Christ.  His  first 
discourse  begins  with  a  quotation  from  it,  and  He  dies  with  its  words 
upon  His  lips. 

It  is  not  necessary,  and  it  would  not  be  wholly  true,  to  say  that 
the  Hebrew  scriptures  gave  shape  and  direction  to  Christ.  He  was 
too  unique,  too  original,  too  full  of  direct  inspiration  and  vision  to 
justify  such  an  assertion;  but  He  stood  upon  them  not  as  an  authori- 
tative guide  in  religion,  but  as  illustrative  of  truth,  as  valuable  for  their 
inspiring  quality,  and  as  full  of  signs  of  more  truth  and  fuller  grace. 
His  relation  to  them,  using  modern  phrases,  was  literary  and  critical; 
He  emphasized,  He  selected  and  passed  over,  taking  what  He  liked  and 
leaving  what  did  not  suit  His  purpose.  They  served  to  develop  His 
consciousness  as  the  Messiah,  but  they  did  not  govern  or  determine 
that  consciousness.  We  cannot  think  of  Christ  apart  from  this  litera- 
ture. It  is  not  more  true  to  say  that  it  was  full  of  Him  than  that  He 
was  full  of  it. 

Such  being  the  case,  we  have  a  right  to  expect  that  Christ  will  go 
on  investing  Himself  in  literature;  that  Christianity  will  robe  itself  in 
great  poems  and  masterpieces  of  composition  as  various  at  least  as 
those  of  Judaism,  and  as  much  greater  as  the  new  faith  is  greater  than 
the  old.  As  inspiration  it  demands  expression,  and  the  expression  will 
take  on  the  forms  of  the  art  it  encounters  and  use  it  as  its  medium. 
But,  of  itself,  inspiration  calls  for  the  rhythmic  flow  and  measured 
cadence,  even  as  the  worlds  are  divinely  built  upon  harmony  and  move 
in  orbits  that  "still  sing  to  the  young-eyed  cherubim." 

It  was  inevitable  that  a  system  so  full  of  divine  passion  should  call 
out  a  full  stream  of  lyric  poetry;  that  a  system  involving  the  mysteries 
of  the  universe  and  great  cosmic  processes  should  clothe  them  in  subtle 
dramas  and  majestic  epics;  that  a  system  so  profoundly  involving  the 
nature  of  man  should  produce  philosophy;  that  a  religion  based  on 
ethics  should  evoke  treatises  on  human  society ;  that  a  religion  so  closely 
related  to  daily  life  should  call  out 'the  various  forms  of  literature  that 
discuss  and  depict  life. 

Enough  of  Christ's  words  are  recorded  to  admit  of  classifying  Him 
in  respect  to  literature.     I  speak  to  such  as  will  understand  me  when  I 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

say  that  Christ  is  to  be  pat  among  the  poets — not  the  singers  of  rhymes 
nor  the  builders  of  epics,  but  those  who  see  into  the  heart  of  things 
Christ  a  Poet,  and  feel  the  breath  of  the  Spirit;  such  are  the  poets.  It  matters  not 
in  what  form  Christ  spoke;  He  was  yet  a  poet.  Every  sentence  will 
bear  the  test.  Put  the  miscroscope  over  them  and  see  how  perfect 
they  are  in  structure.  Lay  your  ear  to  them  and  hear  how  faultless  is 
their  note.  Catch  their  spirit  and  feel  how  true  they  are  to  the  inner 
meaning  of  life,  how  full  of  God,  how  keyed  to  eternity  and  its  eternal 
hymn  of  truth  and  love. 

The  first  literary  products  of  Christianity,  apart  from  those  of  its 
founder,  were  the  epistles  of  St.  Paul.  It  is  difficult  at  present  so  to 
separate  them  from  the  veneration  in  which  they  are  held  as  to  look  at 
them  in  a  free  and  critical  way.  A  prevailing  dogma  of  inspiration 
shuts  us  out  from  both  their  meaning  and  their  excellence  as  composi- 
tions. They  are  not  treatises,  but  letters — one  mind  pouring  itself  out 
to  others  in  a  most  human  way  for  high  ends.  What  freedom,  the  cur- 
rent flowing  here  ai;d  there,  as  the  mood  sways  the  main  purpose,  now 
pressing  steadily  on  between  the  banks,  now  overflowing  them,  going 
off  and  coming  back,  sometimes  forgetting  to  return;  careless,  but 
always  noble;  delicate,  but  always  firm  and  massive;  imaginative,  but 
always  natural;  original,  full  of  resource,  giving  off  the  overflow  of  his 
thought  and  still  leaving  the  fountain  full,  often  prosaic  and  homely, 
but  as  often  eloquent  and  overwhelming  in  power;  a  rough,  hearty  and 
careless  writer;  but  who  ever  wrote  better  or  to  better  purpose? 

I  hasten  to  name  Dante,  "the  spokesman  of  ten  silent  centuries," 
as  Carlyle  called  him;  the  first,  if  not  the  greatest,  name  in  Christian 
literature. 

The  Divine  Comedy  regarded  superficially  is  medieval,  but  at  the 
bottom  it  is  of  all  ages.  It  has  for  an  apparent  motive  Order  of  the 
Roman  Church,  but  by  the  very  law  of  inspiration,  which  may  be 
defined  to  be  that  which  leads  an  author  unconsciously  to  transcend 
his  purpose,  Dante  condemned  as  a  poet  what  he  would  have  built  up 
as  a  son  of  the  church.  He  meant  to  be  constructive;  he  was  revolu- 
tionary. By  portraying  the  ideal  he  revealed  the  hopelessness  of  the 
actual  church.  He  was  full  of  errancy — political,  ecclesiastical,  theo- 
logical— all  easily  separable  from  the  poet  and  the  poem,  but  at  bottom 
he  was  thoroughly  true  and  profoundly  Christian.  He  is  to  be  regarded 
as  one  called  of  God  to  say  to  his  age  and  to  the  world  what  had  great 
need  of  being  said. 

Dante's  inspiration  consists  largely  in  the  absoluteness  of  his 
ethical  and  spiritual  perceptions,  and  as  such  they  are  essentially 
Christian'.  Greek  in  his  formal  treatment  of  penalty,  he  goes  beyond 
the  Greek  and  is  distinctly  Christian  in  his  conception  of  God  and  of 
sin.  In  the  purgatory  and  paradise  he  enters  a  world  unknown  out- 
side of  Christian  thought.  In  the  Greek  tragedies  mistake  is  equiv- 
alent to  sin  and  crime,  and  it  led  to  the  same  doom;  but  the  Inferno 
(with  a  few  exceptions  made  in  the  interest  of  the  church)  contains 
only  sinners. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


667 


The  strong  point  in  Dante  is  that  he  ingrafted  into  literature  the 
purgatorial  character  of  sin;  I  do  not  say  the  dogma  of  purgatory. 
VVhatever  Protestant  theology  has  donQ^vith  this  truth,  protestant 
literature  has  preserved  it,  and,  next  to  love,  made  it  the  leading 
factor  in  its  chief  imaginative  works.  Sin  and  its  reaction,  pain  eating 
away  the  sin,  purity  and  wisdom  through  the  suffering  of  sin,  sin  and 
its  disclosure  through  conscience — what  else  do  we  find  in  the  great 
masterpieces  of  fiction  and  poetry,  not,  indeed,  with  slavish  uniform- 
ity, but  as  a  dominant  thought.  Hawthorne  wrote  of  nothing  else;  it 
gives  eternal  freshness  to  his  pages.  It  runs  like  a  golden  thread 
through  the  works  of  George  Eliot  and  makes  them  other  than  they 
seem.  The  root  idea  of  this  conception  of  sin  is  humanity — the  chief 
theme  of  modern  literature  as  it  is  of  Christianity;  and  it  is  the  one 
because  it  is  the  other.  This  conception  pervades  literature  because 
Christianity  imparted  it. 

In  Dante  it  was  settled  that  henceforth  Christianity  should  have 
literature  for  a  mouthpiece.  As  the  Renaissance  and  the  Reformation 
prepared  the  field — one  bringing  back  learning  and  the  other  liberty — 
Christianity  began  to  vest  itself  in  literary  forms.  We  must  look  for 
Christianity  in  literature,  not  as  though  listening  to  one  singer  after 
another,  but  rather  to  the  whole  choir  The  fifth  symphony  cannot 
be  rendered  by  a  violin  or  trumpet,  but  only  by  the  whole  orchestra. 

The  range  is  wide  and  long.  It  reaches  from  Dante  to  Whittier; 
from  Shakespeare  to  Burns  and  Browning;  from  Spencer  to  Longfel- 
low and  Lowell;  from  Cowper  to  Shelley  and  Wordsworth;  from  Mil- 
ton to  Matthew  Arnold;  from  Bunyan  to  Hawthorne  and  Victor  Hugo 
and  Tolstoi;  from  Thomas  a  Kempis  'and  Pascal  to  Kant  and  Jona- 
than Edwards  and  Lessing  and  Schleiermacher  and  Coleridge  and 
Maurice  and  Martineau  and  Robertson  and  Fairbairns;  from  Jeremy 
Taylor  and  South  and  Barrow  and  the  Cambridge  Platonists  to  Emer- 
son and  Amiel  and  Carlyle;  from  Bacon  to  Lotze;  from  Addison  and 
Johnson  to  Goethe  and  Scott  and  Thackeray  and  Dickens  and  George 
Eliot. 

Christianity  is  a  wide  thing,  and  nothing  that  is  human  is  alien  to 
it;  nor  is  it  possible  that  any  product  of  a  single  mind  can  more  than 
hint  at  that  which  comprises  the  whole  order  and  movement  of  the 
world.  Christ  is  more  than  a  Judean  slain  on  Calvary;  Christ  is 
humanity  as  it  is  evolving  under  the  power  and  grace  of  God,  and 
.any  book  touched  by  the  inspiration  of  this  fact  belongs  to  Christian 
literature.  Take  the  plays  of  Shakespeare,  there  is  hardly  anything 
in  them  that  is  obviously  Christian.  Still  they  are  Christian,  because 
they  are  so  thoroughly  on  the  side  of  humanity.  How  full  of  freedom; 
what  a  sense  of  man  as  a  responsible  agent;  what  conscience  and  truth 
and  honor,  what  charity  and  mercy  and  justice;  what  reverence  for 
man  and  how  well  clothed  is  he  in  the  human  virtues,  and  what  a 
strong,  hopeful  spirit,  despite  the  agnostic  note  heard  now  and  then, 
but  amply  redeemed  and  counteracted  by  the  general  tenor. 

Something  of  the  same  sort  might  be  said  of   Goethe.     Goethe  is 


Sin  the  Dom- 
inant 
Thought  of 
Fiction. 


Shakespeare 
on  the  Side  of 
Ilamanity. 


668  THE  WORLD'S  CONGRESS  OE  RELIGIONS, 

to  be  regarded  as  one  in  whom  Christianity  won  a  victory  and  he  ren- 
dered it  the  weightiest  service  by  checking  two  powerful  influences 
which,  however  corrective  and  within  limits  useful,  were  pressing  un- 
duly upon  the  faith  and  even  threatening  its  existence — the  infidelity 
of  Voltaire  and  the  naturalism  of  Rousseau.  Goethe  set  his  hard 
German  sense  and  loftier  inspiration  against  these  poisoning  and 
undermining  influences,  insisting  on  reverence,  and  asserting  a  doctrine 
of  nature  that  embraced  will  and  spirit  and  made  them  the  sources  of 
conduct.  Goethe  also  rendered  Christianity  an  inestimable  service  in 
destroying  the  medieval  conception  of  the  world  as  a  piece  of  mechan- 
ism and  of  God  as  an  ''external  world-Architect" — conceptions  that  had 
come  in  through  the  Latin  theology,  or  rather  had  been  fostered  by  it. 

The  Christian  value  of  an  author  is  not  to  be  determined  by  the 
Christian  fullness  of  his  Christian  assertion.  There  is,  of  course,  immense  value 
Author!  ^^  ^  in  the  great,  positive,  full-statured  believers  like  Dante  and  Bacon  and 
Milton  and  Browning.  But  Christianity  is  all  the  while  in  need  of  two 
things — correction  of  its  mistakes  and  perversions,  and  development  in 
the  directionof  its  universality.  None  can  do  these  two  things  so  well 
as  those  who  are  partially  outsiders.  An  earnest  skeptic  is  often  the 
best  man  to  find  the  obscured  path  of  faith. 

But  if  a  doubter  is  often  a  good  teacher  and  critic  of  Christianity, 
much  more  is  it  true  that  it  is  often  developed  and  carried  along  its 
proper  lines,  not  more  by  those  who  are  within  than  by  those  who 
stand  on  the  boundary  and  cover  both  sides.  Milton,  though  a  great 
teacher  of  Christian  ethics  in  his  prose  writings,  did  nothing  to  enlarge 
the  domain  of  Christian  belief  or  to  better  theological  thinking  in  an 
age  when  it  sadly  needed  improvement;  but  Goethe  taught  Christian- 
ity to  think  scientifically,  and  prepared  the  way  for  it  to  include 
modern  science.  So  of  Shelley  and  Matthew  Arnold  and  Emerson 
and  the  group  of  Germans  represented  by  Lessingand  Herder,  authors 
who,  with  their  Hellenistic  tendencies,  represent  a  phase  of  thought 
and  life  which  undoubtedly  is  to  be  brought  within  the  infolding  scope 
of  Christianity;  and  no  one  can  do  it  so  well  as  those  modern  Greeks. 

No  one  illustrates  this  point  better  than  Matthew  Arnold.  He 
has  not  a  very  lovely  look  with  his  bishop-baiting  and  rough  handling 
of  dissent.  But  there  is  something  worthier  and  broader  in  the  man, 
as  is  shown  in  the  fact  that  the  subject  of  his  best  sonnet,  "East 
London,"  was  a  dissenting  preacher. 

Like  others  of  this  class  of  teachers,  he  calls  attention  to  over- 
/  borne  or  undeveloped  truth.     There  is  no  doubt  the  church  has  relied 

too  exclusively  upon  the  miracles;  Arnold  reminds  it  that  the  sub- 
stance of  Christianity  does  not  consist  of  miracles.  It  had  come  to  wor- 
ship the  Bible  as  a  fetich,  and  to  fill  it  with  all  sorts  of  magical  mean- 
ings and  forced  dogmas,  the  false  and  nearly  fatal  fruit  of  the  reforma- 
tion. Arnold  dealt  the  superstition  a  heavy  blow  that  undoubtedly 
strained  the  faith  of  many,  but  it  is  with  such  violence  that  the  kingdom 
of  heaven  is  brought  in.  When  God  lets  loose  a  thinker  in  the  world 
there  is  always  a  good  deal  of  destruction.     Such  teachers  must  be 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


669 


watched  while  they  are  listened  to.     We,  ourselves,  must  be   critics 
when  we  read  a  critic. 

In  tracing  our  subject  historically,  it  is  interesting  to  note  a  certain 
progress  or  order  of  development,  especially  in  the  poets,  in  the  treat- 
ment of  Christianity  at  the  hands  of  literature. 

In  Chaucer  and  Shakespeare  we  have  a  broad,  ethical  conception 
of  it,  free  both  from  dogma  and  ecclesiasticism.  The  former  mildly 
rebuked  the  evils  and  follies  of  the  church,  but  stood  for  the  plain  and 
simple  virtues,  and  gave  a  picture  of  a  parish  minister  which  no 
modern  conception  has  superseded  The  latter  denied  nothing, 
asserted  nothing  concerning  either  church  or  dogma,  keeping  in  the 
higher  region  of  life,  but  it  was  life  permeated  with  the  humanity  and 
freedom  of  Christianity.  Milton  more  thanfialf  defeated  his  magnifi- 
cent geniusby  weighting  it  with  a  mechanical  theology. 

The  later  poets  seldom  forego  their  birthright  of  spiritual  vision. 
Cowper  verged   in   the  same   direction,   but   saved   himself   by   the      r^^   Later 
humanity  he  wove  into  his  verse,  a  clear  and  almost. new  note  in  the  Poets'  ,  Spirit, 
world's  music.     But  the  poets  who  followed  him,  closing  up  the  last  ^^^^^^^°^- 
century  and  covering  the  first  of  this,  served  Christianity  chiefly  by 
protesting  against  the  theology  in  which  it  was  ensnared.   The  services 
rendered  to  the  faith  by  such  poets  as   Burns  and   Byron  and  Shelley 
and  William  Blake  is  very  great.    It  is  no  longer  in  order  to  apologize 
for  lines  which  all  wish  had  not  been  written.     It  were  more  in  order 
to  require  apology  from  the  theology  which  called  out  the  satire  of 
Burns,  and  from  the  ecclesiasticism  that  provoked  the  young  Shelley 
even  to  atheism;  the  poet  was  not  the  real  atheist. 

If  Christianity  is  a  spirit  that  seeks  to  inform  everything  with 
which  it  comes  in  contact,  the  process  has  that  clear  and  growing 
illustration  in  the  poets  of  the  century.  In  one  way  or  another — some 
in  negative,  but  more  in  positive  ways — they  have  striven  to  enthrone 
love  in  man  and  for  man  as  the  supreme  law,  and  they  have  found  this 
law  in  God,  who  works  in  righteousness  for  its  fulfillment.  The  roll 
might  be  called  from  Wordsworth  and  Coleridge  down  to  Whittier,  and 
but  few  would  need  to  be  counted  out. 

The  marked  examples  are  Tennyson  and  Browning,  and  of  the 
two  I  think  Tennyson  is  the  clearer.  Speaking  roughly,  and  taking 
his  work  as  a  whole,  I  r.egard  it  as  more  thoroughly  informed  with 
Christianity  than  that  of  any  other  master  in  literature.  I  do  not 
forget  the  overwhelming  positiveness  of  Browning,  whose  faith  is  the 
very  evidence  of  things  unseen  and  whose  hope  is  like  a  contagion. 
It  is  this  very  positiveness  that  removes  him  a  little  way  from  us;  it  is 
high  and  we  cannot  quite  attain  to  it.  Tennyson,  on  the  contrary, 
speaks  on  the  level  of  our  finite  hearts,  believes  and  doubts  with  us, 
debates  the  problems  of  faith  with  us,  and  such  victories  as  he  wins 
are  also  ours.  Browning  leaves  us  behind  as  he  storms  his  way  into 
the  heaven  of  his  unclouded  hope,  but  Tennyson  stays  with  us  in  a 
world  which,  being  such  as  it  is,  is  never  without  a  shadow.  The  more 
clearly  we  see  the  eternal  the  more  deeply  are  we  enshrouded  in  the 
finite. 


Tennyson  and 
Browning  as 
Examples. 


670  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

The  most  interesting  fact  in  connection  with  our  subject  is  the 
thorough  discussion  Christianity  is  now  undergoing  in  literature,  and 
Tennyson  is  the  undoubted  leader  in  the  debate.  It  is  not  only  in  the 
highest  form  of  literary  art,  but  it  is  based  on  the  latest  and  fullest 
science.    He  turns  evolution  into  faith  and  makes  it  the  ground  of  hope. 

It  is  not  in  the  **In  Memoriam,"  however,  but  in  the  Idyls  that  we 
have  his  fullest  explication  of  Christianity.  These  Idyls  are  sermons 
or  treatises;  they  deal  with  all  sins,  faults,  graces,  virtues,  character 
in  all  its  phases  and  forms  and  processes  put  under  a  conception  of 
Christ  which  nineteen  centuries  have  evolved  plus  the  insight  of  the 
poet. 

The  value  of  these  restatements  of  Christianity,  especially  by  the 
poets,  is  beyond  estimate.  They  are  the  real  defenders  of  the  faith, 
the  prophets  and  priests,  whose  succession  never  fails.  Leslie  Stephen 
Real  Defend-  writcs  an  enticing  plea  for  agnosticism,  and  seems  to  sweep  the  uni- 
ers of tiie Faith,  yerse  clean  of  faith  and  God;  we  read  Tennyson's  "  Higher  Panthe- 
ism," "The  Two  Voices,"  ''In  Memoriam,"  or  Browning's  "Saul," 
**  Death  in  the  Desert,"  or  Wordsworth's  odes  on  Immortality  and 
Duty,  or  Whittier's  "  My  Psalm,"  and  the  plea  for  agnosticism  fades 
out.     In  some  way  it  seems  truer  and  better  to  believe. 

Such  prophets  never  cease,  though  their  coming  is  uncertain.  In 
the  years  just  gone  three  have  "  lost  themselves  in  the  light"  they  saw 
so  clearly,  and  the  succession  will  not  fail.  So  long  as  a  century  can 
produce  such  interpreters  of  Christianity  as  Tennyson  and  Browning 
and  Whittier,  it  will  not  vanish  from  the  earth. 

It  will  be  seen  that  I  have  simply  touched  a  few  points  of  a  sub- 
ject too  large  and  widespreading  to  be  brought  within  an  hour's  space. 
To  amend  for  so  scanty  treatment,  I  will  briefly  enumerate  the  chief 
ways  in  which  literature  becomes  the  interpreter  of  Christianity. 

Literature  interprets  Christianity  correctly  for  the  plain  reason 

that  both  are  keyed  to  the  spirit.     The  inspiration  of  high  literature  is 

Waysin which  that  of  truth;  it  reveals  the  nature  and  meaning  of  things,  which  is 

terprets^ChrisI  the  ofificc  of  the  Spirit  that  takes  the  things  of  Christ  and  shows  them 

tianity.  unto  US  cvcn  as  the  poet  interprets  life — two  similar  and  sympathetic 

processes. 

Literature,  with  few  exceptions — all  inspired  literature — stands 
squarely  upon  humanity  and  insists  upon  it  on  ethical  grounds  and  for 
ethical  ends,  and  this  is  essential  Christianity. 

Literature  in  its  highest  forms  is  unworldly.  It  is  a  protest  against 
the  worldly  temper,  the  worldly  motive,  the  worldly  habit.  It  appeals 
to  thfe  spiritual  and  the  invisible;  it  readily  allies  itself  with  all  the 
greater  Christian  truths  and  hopes  and  becomes  their  mouthpiece. 

The  greater  literature  is  prophetic  and  optimistic.  Its  keynote  is, 
"All  is  well,"  and  it  accords  with  the  Christian  secret,  "  Behold,  I 
make  all  things  new." 

Literature,  in  it5  higher  ranges,  is  the  correction  of  poor  thinking 
— that  which  is  crude,  extravagant,  superstitious,  hard,  one-sided. 
This  is  especially  true  in  the  realm  of  theological  thought. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  671 

The  theology  of  the  west,  with  the  western  passion  for  clearness 
and  immediate  effectiveness,  is  mechanical  and  prosaic;  it  pleases  the 
ordinary  mind,  and  therefore  a  democratic  age  insists  on  it;  it  is  a  good  Theology 
tool  for  priestcraft;  it  is  easily  defended  by  formal  logic,  but  it  does  the  West. 
not  satisfy  the  thinker  and  it  is  abhorrent  to  the  poet.  Hence, 
thoroughly  as  it  has  swayed  the  occidental  world,  it  has  never  com- 
manded the  assent  of  the  choicest  occidental  minds.  Hence  the  long 
line  of  mystics,  through  whom  lies  the  true  continuity  of  Christian 
theology,  always  verging  upon  poetry  and  often  reaching  it.  A  the- 
ology that  insists  on  a  transcendent  God,  who  sits  above  the  world  and 
spins  the  thread  of  its  affairs  as  a  spinner  at  a  wheel,  that  holds  to 
such  a  conception  of  God  because  it  involves  the  simplest  of  several 
perplexing  propositions;  that  resents  immanence  as  involving  panthe- 
ism; that  makes  two  catalogues — the  natural  and  the  supernatural — 
and  puts  everything  it  can  understand  into  one  list  and  everything  it 
cannot  understand  into  the  other,  and  then  makes  faith  turn  upon 
accepting  this  division,  such  a  theology  does  not  command  the  assent 
of  those  minds  who  express  themselves  in  literature;  the  poet,  the 
man  of  genius,  the  broad  and  universal  thinker  pass  it  by;  they  stand 
too  near  God  to  be  deceived  by  such  renderings  of  His  truth.  All  the 
while,  in  every  age,  these  children  of  light  have  made  their  protest, 
and  it  is  through  them  that  the  chief  gains  in  theological  thought  have 
been  secured. 

For  the  most  part,  the  greater  names  in  literature  have  been  true 
to  Christ,  and  it  is  the  Christ  in  them  that  has  corrected  theology,  re- 
deeming it  from  dogmatism  and  making  it  capable  of  belief,  not  clear, 
perhaps,  but  profound. 


§tudy  of  the  §acred  3^^^^^  ^^  the 
\Yorld  as  Literature. 

Paper  by  PROF.  MILTON  S.  TERRY,  D.  D.,  of  Evanston,  lU. 


HERE  have  been  and  probably  yet  exist  some 
isolated  tribes  of  men  who  imagine  that  the 
sun  rises  and  sets  for  their  sole  benefit.  They 
occupy,  perchance,  a  lonely  island  far  from 
the  routes  of  ocean  travel,  and  have  no 
thought  that  the  sounding  waters  about  their 
island  homes  are  at  the  same  time  washing 
beautiful  corals  and  precious  pearls  on  other 
shores.  We  say:  How  circumscribed  their 
vision;  how  narrow  their  world!  But  the 
same  maybe  said  of  anyone  who  is  so  circum- 
scribed by  the  conditions  of  race  and  language 
in  which  he  has  been  reared  that  he  has  no 
knowledge  or  appreciation  of  lands,  nations, 
religions  and  literatures  which  differ  from 
^  his- own.  I  am  a  Christian,  and  must  needs  look  at  things  from  a 
Christian  point  of  view.  But  that  fact  should  not  hinder  the  broadest 
observation.  Christian  scholars  have  for  centuries  admired  the  poems 
Looked  at  of  Homer  and  will  never  lose  interest  in  the  story  of  Odysseus,  the 
ianstmidpointi  myriad-minded  Greek,  who  traversed  the  roaring  seas,  touched  many 
a  foreign  shore  and  observed  the  habitations  and  customs  of  many 
men.  Will  they  be  likely  to  discard  the  recently  deciphered  Accadian 
hymns  and  Assyrian  penitential  psalms?  Is  it  probable  that  men  who 
can  devote  studious  years  to  the  philosophy  of  Plato  and  Aristotle  will 
care  nothing  about  the  invocations  of  the  old  Persian  Avesta,  the 
Vedic  hymns,  the  doctrines  of  Buddha  and  the  maxims  of  Confucius? 
Nay,  I  repeat  it,  I  am  a  Christian;  therefore,  I  think  there  is  nothing 
human  or  divine  in  any  literature  of  the  world  that  I  can  afford  to 
ignore.  My  own  New  Testament  scriptures  enjoin  the  followir.^ 
words  as  a  solemn  commandment: 

"Whatever  things  are  true,  whatever  things  are  worthy  of  honor, 
whatever  things  are  just,  whatever  things  are  pure,  whatever  things  are 

Q72 


43 


Prof.  Milton  S.  Terry,  D.  D.,  Evanston,  III, 


The   WORLD'S  CONGRESS  OF  RELlGiONS, 


675 


lovely,  whatever  things  are  of  good  report,  if  there  be  any  virtue  and 
if  there  be  any  praise  exercise  reason  upon  these  things"  (Phil,  iv,  8). 
My  task  is  to  speak  of  the  ''sacred  books  of  the  world"  as  so  much 
various  literature.  And  I  must  at  the  very  outset  acknowledge  my 
inability  to  treat  such  a  broad  subject  with  anything  like  comprehen- 
sive thoroughness.  And  had  I  the  requisite  knowledge  and  ability, 
the  time  at  my  disposal  would  forbid.  I  can  only  glance  at  some  no- 
table characteristics  of  this  varied  literature,  and  call  attention  to  some 
few  things  which  are  worthy  of  protracted  study. 

I  commence  with  a  quotation  from  the  treatise  of  the  old  Chinese      p^^  r  B   fc 
philosopher  Lao  Tsze,  where  he  gives  utterance  to  his' conception  of  of  all  Phenom- 
the   Infinite.     He  seems  to   be  struggling  in  thought  with  the  great  ^^' 
power  which  is  back  of  all  phenomena,  and  seeking  to  set  forth  the 
idea  which  possesses  him  so  that  others  may  grasp  it.     His  book  is 
known  as  the  Tao-teh-king,  and  is  devoted  to  the  praise  of  what  the 
author  calls  his  Tao.     The  twenty-fifth  chapter,  as  translated  by  John 
Chalmers,  reads  thus: 

"There  was  something  chaotic  in  nature  which  existed  before 
heaven  and  earth.  It  was  still.  It  was  void.  It  stood  alone  and  was 
not  changed  It  pervaded  everywhere  and  was  not  endangered.  It 
maybe  regarded  as  the  mother  of  the  universe  I  know  not  its  name, 
but  give  it  the  title  of  Tao.  If  I  am  forced  to  make  a  name  for  it  1 
say  it  is  Great  ;  being  great,  I  say  that  it  passes  away;  passing  away, 
I  say  that  it  is  far  off;  being  far  off,  I  say  that  it  returns.  Now,  Tao  is 
great,  heaven  is  great,  earth  is  great,  a  king  is  great.  In  the  universe 
there  are  four  greatnesses  and  a  king  is  one  of  them.  Man  takes  his 
law  from  the  earth;  the  earth  takes  its  law  from  heaven;  heaven  takes 
its  law  from  Tao,  and  Tao  takes  its  law  from  what  it  is  in  itself." 

"Now  it  is  not  the  theology  of  this  passage  nor  its  cosmology  that 
we  put  forward,  but  rather  its  grand  poetic  concepts.  Here  is  the  pro- 
duction of  an  ancient  sage,  born  six  hundred  years  before  the  Christian 
era.  He  had  no  Pentateuch  or  Hexateuch  to  enlighten  him ;  no  Isaiah  to  ^^^'^  ^ 
prophesy  to  him;  no  Vedic  songs  addressed  to  the  deities  of  earth 
and  sea  and  air;  no  pilgrim  from  any  other  nation  to  tell  him  of  the 
thoughts  and  things  of  other  lands.  But  like  a  poet  reared  under  other 
skies,  he  felt" 

"A  presence  that  disturbed  him  with  the  joy 

Of  elevated  thoughts;  a  sense  sublime 

Of  something  far  more  deeply  interfused, 

Whose  dwelling  is  the  light  of  setting  suns, 

And  the  round  ocean  and  the  living  air, 

And  the  blue  sky,  and  in  the  mind  of  man — 

A  motion  of  a  spirit  that  impels 

All  thinking  things." 

Students  of  Lao  Tsze's  book  have  tried  to  express  his  idea  of  Tao 
by  other  terms.  It  has  been  called  the  Supreme  Reason,  the  Universal 
Soul,  the  Eternal  Idea,  the  Nameless  Void,  Mother  of  Being  and 
Essence  of  Things.  But  the  very  mystery  that  attaches  to  the  word 
becomes  an  element  of  power  in  the  literary  features  of  the  book. 


Prodnc  t  i  o  n 

An- 


Old 
navian 


6W  THE  WORLiys  CONGRESS  OF  MLICIONS. 

That  suggestiveness  of  something  great  and  yet  intangible,  a  some- 
thing that  awes  and  impresses  and  yet  eludes  our  grasp,  is  recognized 
by  all  great  writers  and  critics  as  a  conspicuous  element  in  the  master- 
pieces of  literature. 

I  have  purposely  chosen  this  passage  from  the  old  Chinese  book 
since  it  affords  a  subject  for  comparison  in  other  sacred  books.  Most 
religions  have  some  theory  or  poem  of  creation,  and  I  select  next  the 
famous  hymn  of  Creation  from  the  Rigveda  (Bk.  lo,  ch.  129).  It  is 
not  by  any  means  the  most  beautiful  specimen  of  the  Vedic  hymns, 
but  it  shows  how  an  ancient  Indian  poet  thought  and  spoke  of  the 
mysterious  or'igin  of  things.  He  looked  out  on  a  mist-wrapt  ocean  of 
being,  and  his  soul  was  filled  with  strong  desire  to  know  its  secrets. 
"Then  there  was  nothing  being  nor  not-being; 

The  atmosphere  was  not,  nor  sky  above  it. 

What  covered  all?  And  where?   By  what  protected? 

Was  there  the  fathomless  abyss  of  waters? 

When  neither  death  nor  deathlessness  existed; 
Of  day  and  night  there  was  yet  no  distinction. 
Alone  that  one  breathed  calmly,  self-supported, 
Other  than  it  was  none,  nor  aught  above  it. 

Darkness  there  was  at  first  in  darkness  hidden; 
This  universe  was  undistinguished  water. 
That  which  is  void  and  emptiness  lay  hidden, 
Alone  by  power  of  fervor  was  developed. 

Then  for  the  first  time  there  arose  desire. 
Which  was  the  primal  germ  of  mind,  within  it. 
And  sages,  searching  in  their  heart,  discovered 
In  nothing  the  connecting  bond  of  being. 

Who  is  it  knows?     Who  here  can  tell  us  surely 
From  what  and  how  this  universe  has  risen? 
And  whether  not  till  after  it  the  gods  lived? 
Who,  then,  can  know  from  what  it  has  arisen? 

The  source  from  which  this  universe  has  risen 
And  whether  it  was  made,  or  uncreated, 
He  only  knows,  who  from  the  highest  heaven 
Rules — the  all-seeing  Lord — or  does  not  He  know?" 

One  naturally  compares  with  these  poetic  speculations  the  begin- 
ning of  Ovid's  Metamorphoses,  where  we  have  a  Roman  poet's  concep- 
Scandi-  tion  of  the  original  chaos,  a  rude  and  confused  mass  of  water,  earth 
^^^^'      and  air,  all  void  of  light,  out  of  which  ''God  and  kindly  nature"  pro- 
duced the  visible  order  of  beauty  of  the  world.     The  old  Scandina- 
vians had  also,  in  their  sacred  book,  "The  Elder  Edda,"  a  song  of  the 
prophetess,  who  told  the  story  of  creation: 
"In  that  far  age  when  Ymir  lived, 
And  there  was  neither  land  nor  sea, 
Earth  there  was  not  nor  lofty  heaven; 
A  yawning  deep  but  verdure  none. 
Until  Bor's  sons  the  spheres  upheaved, 
And  formed  the  mighty  midgard  round; 
Then  bright  the  sun  shone  on  the  cliffs, 
And  green  the  ground  became  with  plants." 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


677 


I  need  not  quote,  but  only  allude  to,  the  Chaldean  account  of  crea- 
tion, recently  deciphered  from  the  monuments,  and  the  opening  chap- 
ter of  the  book  of  Genesis,  which  contains  what  modern  scholars  are 
given  to  calling  the  ** Hebrew  poem  of  Creation."  In  this  we  have  the 
sublime  but  vivid  picture  of  God  creating  the  heavens  and  the  earth 
and  all  their  contents  and  living  tribes  in  six  days  and  resting  the 
seventh  day  and  blessing  it. 

As  theologians  we  naturally  study  these  theosophic  poems  with 
reference  to  their  origin  and  relationship.  But  we  now  call  attention 
to  the  place  they  hold  in  the  sacred  literatures  of  the  world.  Each  com- 
position bears  the  marks  of  an  individual  genius.  He  may,  and  prob- 
ably does,  in  every  case  express  the  current  belief  or  tradition  of  his 
nation,  but  his  description  reveals  a  human  mind  wrestling  with  the 
mysterious  problems  of  the  world,  and  suggesting,  if  not  announcing, 
some  solution  As  specimens  of  literature  the  various  poems  of  crea- 
tion exhibit  a  world-wide  taste  and  tendency  to  cast  in  poetic  form 
the  profoundest  thoughts  which  busy  the  human  soul. 

I  turn  now  to  that  great  collection  of  ancient  Indian  songs  known 
as  the  Rigveda.  As  a  body  of  sacred  literature,  it  is  especially  ex- 
pressive of  a  childlike  intuition  of  nature.  The  hymns  are  addressed 
to  various  gods  of  earth  and  air  and  the  bright  heaven  beyond,  but 
owing  to  their  great  diversity  of  date  and  authorship  they  vary  much 
in  value  and  interest.  By  the  side  of  some  splendid  productions  of 
gifted  authors  we  find  many  tiresome  and  uninteresting  compositions. 
It  is  believed  by  those  best  competent  to  judge  that  m  the  oldest 
hymns  we  have  a  picture  of  an  original  and  primitive  life  of  men  just 
as  it  may  be  imagined  to  haveisprung  forth  fresh  and  exultant  from 
the  bosom  of  nature  Popular  songs  always  embody  numerous  facts 
in  the  life  of  a  people,  and  so  these  Vedic  hymns  reveal  to  us  the 
ancient  Aryans  at  the  time  when  they  entered  India,  far  back  beyond 
the  beginnings  of  authentic  history  They  were  not  the  first  occupants 
of  that  country,  but  entered  it  by  the  same  northwestern  passes  where 
Alexander  led  his  victorious  armies  more  than  two  thousand  years 
theieafter.  The  Indus  and  the  rivers  of  the  Punjab  water  the  fair 
fields  where  the  action  of  the  Vedas  is  laid.  The  people  cultivated 
the  soil  and  were  rich  in  flocks  and  herds  But  they  were  also  a  race 
of  mighty  warriors,  and  with  apparently  the  best  good  conscience 
prayed  and  struggled  to  enrich  themselves  with  the  spoil  of  the  ene- 
mies. Ail  these  things  find  expression  in  the  Vedic  songs,  and  a  pop- 
ular use  of  them  implies  an  ardent  worship  of  nature. 

The  principal  earth-god,  to  whom  very  many  hymns  are  addressed, 
is  Agni,  the  god  of  fire.  His  proper  home  is  heaven,  they  say,  but  he 
has  come  down  as  a  representative  of  other  gods  to  bring  light  and 
comfort  to  the  dwellings  of  men  His  births  are  without  number,  and 
the  vivid  poetical  concept  of  their  nature  is  seen  in  the  idea  that  he 
lies  concealed  in  the  soft  wood,  and  when  two  sticks  are  rubbed  to- 
gether Agni  springs  forth  in  gleaming  brightness  and  devours  the 
sticks  which  were  his  parents.  He  is  also  born  amid  the  rains  of 
heaven  and  comes  down  as  lightning  to  the  earth 


Chaldean  Ac- 
count of  Crea- 
tion. 


The  Rigveda. 


To  the    God 


678  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Take  the  following  as  a  fair  specimen  of  many  hymns  of  praise 
addressed  to  the  god  of  fire: 

"O,  Agni,  graciously  accept  this  wood  which  I  offer  thee,  and  this 
my  service,  and  listen  to  my  songs.  Herewith  we  worship  thee,  O, 
Agni,  thou  high-born,  thou  conqueror  of  horses,  thou  son  of  power, 
of  Fire?"  ""'^  With  songs  we  worship  thee  who  lovest  song,  who  givest  riches  and 
art  Lord  thereof.  Be  thou  to  us  of  wealth  the  Lord  and  giver,  O, 
wise  and  powerful  one;  and  drive  away  from  us  the  enemies  Give  us 
rains  out  of  heaven,  thou  inexhaustible  one;  give  us  our  food  and 
drinks  a  thousand  fold.  To  him  who  praises  thee  and  seeks  thy  help, 
draw  near,  O,  youngest  messenger  and  noblest  priest  of  the  gods,  draw 
near  through  song.  O,  thou  wise  Agni,  wisely  thou  goest  forth  between 
gods  and  men,  a  friendly  messenger  between  the  two.  Thou  wise  and 
honored  one,  occult,  perform  the  sacrificial  service  and  seat  thyself 
upon  this  sacred  grass." 

As  Agni  is  the  principal  deity  of  the  earth,  so  is  Indra  of  the  air. 
He  is  the  god  of  the  clear  blue  sky,  the  air  space,  whence  come  the  fer- 
tilizing rains.  The  numerous  poems  addressed  to  him  abound  in  images 
which  are  said  to  be  especially  forcible  to  such  as  have  lived  some  time 
in  India  and  watched  the  phenomena  of  the  changing  seasons  there. 
The  clouds  are  conceived  as  the  covering  of  hostile  demons,  who  hide 
the  sun,  darken  the  world  and  hold  back  the  heavenly  waters  from  the 
thirsty  earth.  It  is  Indra's  glory  that  he  alone  is  able  to  vanquish 
those  dreadful  demons.  All  the  other  gods  shrink  back  from  the  roar- 
ing monsters,  but  Indra,  armed  with  his  fatal  thunderbolt,  smites  them 
with  rapid  lightning  strokes,  ruins  their  power,  pierces  their  covering 
of  clouds  and  releases  the  waters  which  then  fall  in  copious  showers  to 
bless  the  earth.  In  other  hymns  the  demons  are  conceived  as  having 
stolen  the  reservoirs  of  water  and  hidden  them  away  in  the  caverns  of 
the  mountains.  But  Indra  pursues  them  thither,  splits  the  mountains 
with  his  thunderbolt  and  sets  them  at  liberty  again.  Such  a  powerful 
deity  is  also  naturally  worshiped  as  the  god  of  battle.  He  is  always 
fighting  and  never  fails  to  conquer  in  the  end.  Hence  he  is  the  ideal 
hero  whom  the  warrior  trusts  and  adores. 

''On  him  all  men  must  call  amid  the  battle; 
He,  high  adored,  alone  has  power  to  succor. 
The  man  who  offers  him  prayers  and  libations, 
Him  Indra's  arm  helps  forward  in  his  goings." 

With  Indra  other  divinities  of  the  air  realm  are  associated,  as 
Vata,  the  god  of  the  wind,  who  arises  in  the  early  morning  to  drink 
the  soma  juice  and  lead  in  the  dawn;  Rudra's  sons,  the  Maruts,  gods 
of  the  thunderstorm.  Where  in  all  the  realm  of  lyric  poetry  can  be 
found  compositions  more  charming  than  the  Vedic  hymns  to  Aurora, 
the  goddess  of  the  dawn?  She  opens  the  gates  of  day,  drives  away 
darkness,  clears  a  pathway  on  the  misty  mountain  tops  and  sweeps 
along  in  glowing  brightness  with  her  white  steeds  and  beautiful  chariot. 
All  nature  springs  to  life  as  she  approaches,  and  beasts  and  birds  and 
men  go  forth  with  joy. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  679 

The  sacred  scriptures  of  Buddhism  comprise  three  immense  col- 
lections known  as  the  Tripitaka,  or  **  three  baskets."  One  of  these  con- 
tains the  discourses  of  Buddha,  another  treats  of  doctrines  and  meta-  The  Buddhist 
physics,  and  another  is  devoted  to  ethics  and  discipline.  In  bulk  these  Tripitika. 
writings  rival  all  that  was  ever  included  under  the  title  of  Veda,  and 
contain  more  than  seven  times  the  amount  of  matter  in  the  Scriptures 
of  the  Old  and  New  Testaments.  The  greater  portion  of  this  exten- 
sive literature,  in  the  most  ancient  texts,  exists  as  yet  only  in  manu- 
script. But  as  Buddhism  spread  and  triumphed  mightily  in  southern 
and  eastern  Asia,  its  sacred  books  have  been  translated  into  Pali, 
Burmese,  Siamese,  Tibetan,  Chinese  and  other  Asiatic  tongues.  The 
Tibetan  edition  of  the  Tripitaka  fills  about  325  folio  volumes.  Every 
important  tribe  or  nation  which  has  adopted  Buddhism  appears  to 
have  a  more  or  less  complete  Buddhist  literature  of  its  own.  But  all 
this  literature,  so  vast  that  one  lifetime  seems  insufficient  to  explore  it 
thoroughly,  revolves  about  a  comparatively  few  and  simple  doctrines. 
First  we  have  the  four  sublime  verities:  First,  all  existence,  being 
subject  to  change  and  decay,  is  evil;  second,  the  source  of  all  this  evil 
is  desire;  third,  desire  and  the  evil  which  follows  it  may  be  made  to 
cease;  fourth,  there  is  a  fixed  and  certain  way  by  which  to  attain  ex- 
emption from  all  evil.  Next  after  these  verities  are  the  doctrines  of 
the* eightfold  path:  First,  right  belief ;  second,  right  judgment;  third, 
right  utterance,  fourth,  right  motives;  fifth,  right  occupation;  sixth, 
right  obedience;  seventh,  right  memory,  and  eighth,  right  meditation. 
Then  we  have  further,  five  commandments:  First,  do  not  kill;  second, 
do  not  steal;  third,  do  not  lie;  fourth,  do  not  become  intoxicated; 
fifth,  do  not  commit  adultery.  The  following  passage  is  a  specimen  of 
the  tone  and  style  of  Buddha's  discourses: 

'The  best  of  ways  is  the  eightfold;  the  best  of  truths  the  four 
words;  the  best  of  virtues  passionlessness;  the  best  of  men  he  who  has 
eyes  to  see.  This  is  the  way;  there  is  no  other  that  leads  to  the  puri- 
fying of  intelligence.  Go  on  this  way.  Everything  else  is  the  deceit 
of  the  tempter.  If  you  go  on  this  way  you  will  make  an  end  of  pain. 
The  way  was  preached  by  men  when  I  had  understood  the  thorns  of 
the  flesh.  You  yourself  must  make  an  effort.  The  Buddha  is  only  a 
preacher.  The  thoughtful  that  enter  this  way  are  freed  from  the 
bondage  of  the  tempter.  All  created  things  perish;  he  who  knows  this 
becomes  passive  in  pain;  this  is  the  way  to  purity.  All  created  things 
are  grief  and  pain;  he  who  knows  and  does  fhis  becomes  passive  in 
pain,  this  is  the  way  that  leads  to  purity/* 

We  who  are  reared  under  a  western  civilization  can  see  little  that 
is  attractive  in  the  writings  of  Buddhism.  The  genius  of  Edwin  Ar- 
nold has  set  the  story  of  the  chief  doctrines  of  Buddha  in  a  brilliant  g^^g^^  **' 
dress  in  his  poem  of  the ''Light  of  Asia;"  but  the  Buddhist  script- 
ures as  specimens  of  literature  are  as  far  removed  from  that  poem  as 
the  Talmud  from  the  Hebrew  Psalter.  Here  and  there  a  nugget  of 
gold  may  be  discovered,  but  the  reader  must  pay  for  it  by  laborious 
toiling  through  vast  spaces  of  tedious  metaphysics  and  legend.     It  is 


THE   WORLUS  CONGRESS  OF  RELIGIONS, 

worthy  of  note  that,  as  Christianity  originated  among  the  Jews,  but  has 
had  its  chief  triumphs  among  the  Gentiles,  so  Buddhism  originated 
among  the  Hindus,  but  has  won  most  of  its  adherents  among  other 
tribes  and  nations. 

Glance  with  me  now  a  moment  at  the  sacred  books  of  Confucian- 
ism, which  is  par  excellence  the  religion  of  the  Chinese  empire.  But 
Confucius  was  not  the  founder  of  the  religion  which  is  associated  with 
his  name.  He  claimed  merely  to  have  studied  deeply  into  antiquity 
and  to  be  a  teacher  of  the  records  and  worship  of  the  past.  The 
Chinese  classics  comprise  the  five  King  and  the  four  Shu.  The  latter, 
Sacred  Books  however,  are  the  works  of  Confucius's  disciples,  and  hold  not  the  rank 
ism.  ^  '^^'^^^-  and  authority  of  the  five  King.  The  word  king  means  a  web  of  cloth 
(or  the  warp  which  keeps  the  thread  in  place)  and  is  applied  to  the 
most  ancient  books  of  the  nation  as  works  possessed  of  a  sort  of  canon- 
ical authority.  Of  these  ancient  books  the  Shu  King  and  the  Shih 
King  are  of  chief  importance.  One  is  a  book  of  history  and  the  other 
of  poetry.  The  Shu  King  relates  to  a  period  extending  over  seventeen 
centuries,  from  about  2357  B.  C.  to  627  B.  C,  and  is  believed  to  be  the 
oldest  of  all  the  Chinese  Bible,  and  consists  of  ballads  relating  to 
events  of  the  national  history,  and  songs  and  hymns  to  be  sung  on 
great  state  occasions.  They  exhibit  a  primitive  simplicity,  and  serve 
to  picture  forth  the  manners  of  the  ancient  time.  The  following  is  a 
fair  example  of  the  odes  used  in  connection  with  the  worship  of  an- 
cestors. A  young  king,  feeling  his  responsibilities,  would  fain  follow 
the  example  of  his  father,  and  prays  to  him  for  help: 

"I  take  counsel,  at  the  beginning  of  my  rule, 
How  can  I  follow  the  example  of  my  shrived  father? 
Ah!  far-reaching  were  his  plans, 
And  I  am  not  able  to  carry  them  out. 
However  I  endeavor  to  reach  to  them 
My  continuation  of  them  will  be  all  deflected. 
c^to  ***  *^  -^^  I  am  a  little  child, 

®^    '*  Unequal  to  the  many  difficulties  of  the  state. 

Having  taken  his  place,  I  will  look  for  him  to  go  up  and  come  down  in 

the  court, 
To  ascend  and  descend  in  the  house. 
Admirable  art  thou,  O,  great  Father; 
Condescend  to  preserve  and  enlighten  me." 

It  has  been  widely  maintained  and  with  much  show  of  reason,  that 
Confucianism  is  at  best  a  system  of  ethics  and  political  economy  rather 
than  a  religion.  Many  a  wise  maxim,  many  a  noble  precept  may  be 
cited  from  the  sacred  books,  but  the  whole  system  logically  resolves 
itself  into  one  of  worldly  wisdom  rather  than  of  spiritual  life.  Con- 
fucius says: 

"When  I  was  fifteen  years  old  I  longed  for  wisdom.  At  thirty  my 
mind  was  fixed  in  pursuit  of  it  At  forty  I  saw  certain  principles 
clearly.  At  fifty  I  understood  the  rule  given  by  heaven.  At  sixty 
everything  I  heard  I  easily  understood.  At  seventy  the  desires  of  my 
heart  no  longer  transgressed  the  law." 

In  passing  now  fron;  sacred  literaturc3  of  the  far  east  to  those  of 


THE  WORLD'S  CONGRESS  OF,  RELIGIONS,  681 

the  west,  I  linger  for  a  moment  over  the  religious  writings  of  the 
ancient  Babylonians  and  the  Persians.  Who  has  not  heard  of  Zoroaster 
and  the  Zend-Avesta?  But  the  monuments  of  the  great  valley  of  the 
Tigris  and  Euphrates  have  in  recent  years  disclosed  a  still  more 
ancient  literature.  The  old  Akkadian  and  Assyrian  hymns  might  be 
collected  into  a  volume  which  would  perhaps  rival  the  Veda  in  inter- 
est, if  not  in  value.  I  can  only  take  time  to  cite  an  old  Akkadian 
hymn  to  the  setting  sun,  which  seems  to  have  been  a  portion  of  the 
Babylonian  ritual: 

"O  sun,  in  the  middle  of  the  sky,  at  thy  setting. 
May  the  bright  gates  welcome  thee  favorably; 
May  the  door  of  heaven  be  docile  to  thee; 

May  the  god  director,  thy  faithful  messenger,  mark  the  way.  5^^  Akkadian 

In  Ebara,  seat  of  thy  royalty,  he  makes  thy  greatness  shine  for  thee.  Hymn. 

May  the  niorn,  thy  beloved  spouse,  come  to  meet  thee  with  joy; 
May  thy  heart  rest  in  peace; 
May  the  glory  of  thy  godhead  remain  with  thee. 
Powerful  hero,  O  sun!  shine  gloriously. 
Lord  of  Ebara,  direct  thy  foot  lightly  in  thy  road. 
O  sun,  in  making  thy  way,  take  the  path  marked  for  thy  rays. 
Thou  art  the  Lord  of  judgments  over  all  nations." 

As  for  the  sacred  scriptures  of  the  Parsees,  the  Avesta,  it  may  be 
said  that  few  remains  of  antiquity  are  of  much  greater  interest  to  the 
student  of  history  and  religion.  But  these  records  of  the  old  Iranian 
faith  have  suffered  sadly  by  time  and  the  revolutions  of  the  empire. 
One  who  has  made  them  a  special  life  study  observes:  '*As  the  Par- 
sees  are  the  ruins  of  a  people,  so  are  their  sacred  books  the  ruin  of  a 
religion.  There  has  been  no  other  great  belief  that  ever  left  such 
poor  and  meager  monuments  of  its  past  splendor."  The  oldest  por- 
tions of  the  Avesta  consist  of  praises  to  the  holy  powers  of  heaven 
and  invocations  for  them  to  be  present  at  the  ceremonial  worship. 
The  entire  collection,  taken  together,  is  mainly  of  the  nature  of  a 
prayer  book  or  ritual. 

We  pass  now  to  the  land  of  Egypt,  and  notice  that  mysterious 
compilation  of  myth  and  legend,  and  words  of  hope  and  fear,  now 
commonly  known  as  the  "Book  of  the  Dead."  It  exists  in  a  great 
number  of  manuscripts  recovered  from  Egyptian  tombs,  and  many 
chapters  are  inscribed  upon  coffins,  mummies,  sepulchral  wrappings, 
statues  and  walls  of  tombs.  Some  of  the  tombs  contain  exactly 
the  same  characters,  or  follow  the  same  arrangement.  The  text  is  ac- 
cordingly very  corrupt.  The  writing  was  not,  in  fact,  intended  for 
mortal  eyes,  but  to  be  buried  with  the  dead,  and  the  prayers  are,  for 
the  most  part,  language  supposed  to  be  used  by  the  departed  in  their 
progress  through  the  under  world.  We  can,  therefore,  hardly  expect 
to  find  in  this  strange  book  anything  that  will  greatly  mterest  us  as 
literature.  Its  value  is  in  the  knowledge  it  supplies  of  the  ancient 
Egyptian  faith.  The  blessed  dead  are  supposed  to  have  the  use  of  all 
their  limbs,  and  to  eat  and  drink,  and  to  enjoy  an  existence  similar  to 
that  which  they  had  known  on  earth.     But  they  are  not  confined  to 


682 


THE  WORLD'S  CONGRESS  OF  RELIGION^ 


The  Moham 
laedan  Bible. 


Wor«3  of  Sii 
W  Uliam  Jones. 


any  one  locality,  or  to  any  one  form  of  existence.  They  have  the 
range  of  the  entire  universe  in  every  shape  and  form  which  they  de- 
sire. We  find  in  one  chapter  an  account  of  the  terrible  nature  of  cer- 
tain divinities  and  localities  which  the  deceased  must  encounter.  This 
before  gigantic  and  venomous  serpents,  gods  with  names  significant  of 
death  and  destruction,  waters  and  atmospheres  of  flames.  But  none 
of  these  prevail  over  him;  he  passes  through  all  things  without  harm, 
and  lives  in  peace  with  the  fearful  gods  who  preside  over  these  abodes. 
The  following  is  a  specimen  of  invocations  to  be  used  in  passing 
through  such  dangers: 

"O  Ra,  in  thine  ^g^,  radiant  in  thy  disk  shining  forth  from  the  hori- 
zon, swimming  over  the  steel  firmament,  sailing  over  the  pillars  of  Shu: 
thou  who  hast  no  second  among  the  gods,  who  produced  the  winds  by 
the  flames  of  thy  mouth  and  who  enlightenest  the  worlds  with  thy 
splendors,  save  the  departed  from  that  god  whose  nature  is  a  mystery 
and  whose  eyebrows  are  as  the  arms  of  the  balance  on  the  night  when 
Aanit  was  weighed." 

The  Mohammedan  Bible  is  a  comparatively  modern  book.  It  is  a 
question  whether  its  author  ever  learned  to  read  or  write.  He  dictated 
his  revelations  to  his  disciples  and  they  wrote  them  on  date  leaves, 
bits  of  parchment,  tablets  of  white  stone  and  shoulder  blades  of  sheep. 
After  the  prophet's  death  the  different  fragments  were  collected  and 
arranged  according  to  the  length  of  the  chapters,  beginning  with  the 
longest  and  ending  with  the  shortest.  As  a  volume  of  sacred  litera- 
ture the  Koran  is  deficient  in  those  elements  of  independence  and 
originality  which  are  noticeable  in  the  sacred  books  of  the  other  great 
religions  of  the  world.  It  is  a  tedious  book  to  read.  It  is  full  of  repe- 
tition and  seems  incapable  of  happy  translation  into  any  other  lan- 
guage. Its  crowning  glory  is  its  glowing  Arabic  diction.  Mohammed 
himself  insisted  that  the  marvelous  excellence  of  his  book  was  a  stand- 
ing proof  of  its  superhuman  origin.  "If  men  and  genii,"  says  he, 
"united  themselves  together  to  bring  the  like  of  the  Koran  they  could 
not  bring  the  like,  though  they  should  back  each  other  up." 

In  view  of  the  limit  of  my  space  and  time,  I  purposed  to  omit  par- 
ticular notice  of  the  Hebrew  and  Christian  Scriptures.  The  New  Tes- 
tament is  a  unique  book,  or  set  of  books,  and  the  gospels  and  epistles 
constitute  a  peculiar  literature.  But  as  a  body  of  rich  and  various 
literature  these  writings  are  surpassed  by  the  Scriptures  of  the  Old 
Testament.  In  giving  the  palm  to  the  sacred  books  of  the  Hebrews, 
I  will  simply  add  the  words  of  Sir  William  Jones,  written  on  a  blank 
leaf  of  his  bible.  That  that  distinguished  scholar  was  a  most  com- 
petent critic  and  judge  none  will  dispute.     He  wrote: 

*T  am  of  opinion  that  this  volume,  independently  of  its  divine 
origin,  contains  more  true  sublimity,  more  exquisite  beauty,  more  pure 
morality,  more  important  history  and  finer  strains  of  poetry  and  elo- 
quence than  can  be  collected  from  all  other  books  in  whatever  age 
or  language  they  may  have  been  written." 


Rev.  A.  H.  Lewis,  D.  D.,  Plainfield,  N.  J. 


Xhe  ]3ivine  Element  in  the  \Yeekly 
f^est  Day. 

Paper  by  REV.  A.  H.  LEWIS,  D.  D.,  Plainfield,  N.  J. 


( 


O  subject  deserves  a  place  on  the  pro- 
gramme of  this  parliament  which  does 
not  involve  truths  as  wide  as  the  w^orld, 
as  lasting  as  time,  and  hence  vital  to 
all  the  higher  forms  of  religion. 
")  .  The   theme   assigned  to  me  is  in- 

vested with  unusual  importance  be- 
cause of  the  various  and  vital  interests 
which  now  cluster  around  the  Sabbath 
question.  The  demand  for  reconsid- 
}  eration  and  readjustment  of  that  ques- 

tion is  increasing  and  imperative.  It 
has  fully  entered  an  epoch  of  rapid 
transition. 
Experience  shows  that  the  idea  of  sacred 
time,  and  hence  of  the  weekly  rest  day,  is  vitally 
connected  with  the  development  of  religion  in  individual  life  and  in 
the  world.  History  is  an  organic  unity.  No  event  is  isolated;  nothing 
is  fortuitous.  God  is  constantly  settling  questions  and  determining 
issues  through  events.  There  is  no  point  on  which  God  has  more 
clearly  uttered  His  verdicts  through  history  than  on  the  question  of 
the  divine  element  in  the  weekly  rest  day.  He  expressed  them  in  the 
spiritual  dearth  and  disaster  which  blighted  ancient  Israel,  when  the 
nation  turned  away  from  doing  the  divine  will  in  regard  to  the 
sacred  day.  Each  succeeding  century  has  reiterated  these  verdicts 
and  demonstrated  the  fact  that  those  who  disregard  the  divine  element 
in  the  Sabbath  gather  ruin.  When  the  falsehood  which  says,  "  No  day 
is  sacred,"  became  regnant  in  the  early  history  of  Christianity,  spiritual 
canker  and  decay  fastened  on  the  church  like  a  deadly  fungus.  When 
this  same  falsehood  ripened  in  the  French  revolution,  God  thundered 
forth  His  verdict  again,  high  above  the  smoke  and  din  of  national 
suicide.     At  this  hour,  in  Europe  and  America,  in  Paris  and  Chicago, 

685 


God's  Verdict 
is  Clear. 


686 


THE   WORLD'S  CONGRESS  OF  RELIGIONS 


Not  an  Acci- 
dent in  Human 
History. 


the  clouds  of  divine  retribution  are  gathering,  many-voiced,  rebuking 
human  disregard  for  sacred  time.  The  slight  regard  which  the  world 
pays  to  these  verdicts  is  as  foolish  as  it  is  futile  and  ruinous.  Facts  do 
not  cease  because  men  ignore  them.  Divine  decisions  are  not  removed 
because  men  invent  new  theories  to  show  that  they  ought  to  be  erro- 
neous. God  and  truth  outlive  man's  ignorance  and  his  experiments  in 
disobedience. 

The  weekly  rest  day  is  not  an  accident  in  human  history.  It  is 
not  a  superficial  and  temporary  phenomenon.  It  springs  from  the  in- 
herent philosophy  of  time  and  from  man's  relation  to  God  through  it. 
Duration  is  an  immediate  attribute  of  God.  It  is  an  essential  charac- 
teristic of  the  self-existing  deity.  He  is  inconceivable  without  it, 
"Time"  is  measured  duration  in  which  man  has  being.  Herein  is  it 
true  that  men  "live,  move  and  have  their  being"  with  and  within  God. 
He  is  forever  in  touch  with  His  children  through  this  environment  of 
duration  as  definitely  as  the  atmosphere  is  in  touch  with  their  physical 
bodies.  Existence  within  this  attribute  of  God  is  not  subject  to  man's 
volition.  We  cannot  remove  ourselves  from  continuous  living  contact 
with  Him,  even  though  we  refuse  to  commune  with  Him  through  love 
and  obedience.  On  the  other  hand,  the  loving  soul  cannot  hold  com- 
munion with  God  without  this  medium  of  time;  and  such  are  the  de- 
mands of  life  on  earth  that  sacred  time  must  be  definite  in  amount  and 
must  recur  at  definite  periods.  This  is  doubly  true  because  men  are 
social  beings,  and  social  worship  and  united  service  are  essential  fac- 
tors in  all  religions. 

In  accordance  with  these  fundamental  principles  and  demands  we 
find  that  the  idea  of  sacred  time,  in  some  of  its  many  forms,  is  universal. 
It  varies  with  religious  and  social  development  and  with  monotheistic 
Idea  pf  Sa-  and  polytheistic  tendencies.  The  supreme  expression  of  this  idea  is 
Universal.^  ^^  fouud  in  the  wcck,  a  divinely  appointed  cycle  of  time,  measured,  iden- 
tified and  preserved  by  the  Sabbath.  It  is  not  a  week,  but  the  week;  a 
uniform  and  sacred  multiple  of  days,  which  has  endured,  unvariantand 
identical,  from  the  prehistoric  period  to  the  present  hour  All  other 
divisions  of  time  are  marked  wholly  by  the  planets,  or  are  so  con- 
nected with  them  as  to  be  variable,  through  needful  adjustment  to  the 
natural  order  of  things.  Imperfect  imitations  of  the  week,  like  the 
"nundine"  of  the  Romans,  and  the  intercalated  lunar  weeks  of  the 
Assyrians,  serve  only  to  emphasize  the  supernatural  and  divine  order 
of  the  week . 

The  weekly  rest  day  and  the  week  are  the  special  representatives 
of  God,  not  of  "creation"  simply,  but  of  the  universal  Father,  Creator, 
Helper  and  Redeemer;  the  All  in  All;  the  Ever-living  and  Ever-loving 
One.  Springing  from  such  universal  facts,  and  continuing  according 
to  such  divine  philosophy,  the  week  and  the  weekly  rest  day  are  inte- 
gral factors  in  the  eternal  fitness  of  things.  The  foundations  of  relig- 
ious life  are  imperiled  when  this  truth  is  disregarded  or  assailed.  The 
consciousness  of  God's  ever-abiding  nearness  to  men  is  the  foundation 
of  true  religion. 


cred 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


687 


Philology  is  a  department  of  history.  Language  is  embalmed 
thought.  It  is  an  archaeological  museum  of  crystallized  facts.  It  gives 
unerring  testimony  concerning  the  habits  and  practices  of  men  in  all 
ages.  Names  are  among  the  most  enduring  elements  of  language. 
The  existence  of  a  name  is  proof  that  the  thing  existed  as  early  or 
earlier  than  the  name.  Thus  the  so-called  '*  dead  languages  "  preserve 
the  life  of  the  people  who  have  passed  away.  Nautical  terms  in  a 
language  show  that  it  belonged  to  a  seafaring  race.  If  a  language  be 
filled  with  the  names  of  agricultural  implements,  we  know  that  those 
who  spoke  it  were  tillers  of  the  soil,  even  though  the  land  they  inhab- 
ited be  now  a  desert.  Under  this  universal  law  of  philology  the  identity 
of  the  week  in  its  present  order  is  placed  beyond  question. 

A  table  of  days  carefully  prepared  by  Dr.W.  M.  Jones,  of  London, 
assisted  by  other  eminent  scholars,  shows  that  the  week  as  we  now 
have  it  exists  in  all  the  principal  languages  and  dialects  of  the  world. 
This  philological  chain  encircles  the  globe,  includes  all  races  of  men 
and  covers  the  entire  historic  period.  It  proves  that  infinite  wisdom 
provided  from  the  earliest  time  and  as  an  essential  part  of  the  divine 
order  of  creation  the  weekly  rest  day,  by  which  alone  the  universal 
week  is  measured.  Thus  God  ordained  to  keep  constantly  in  touch 
with  men  through  this  sacred  attribute  of  Himself  within  which  His 
children  exist. 

Being  founded  in  the  divine  order  and  created  to  meet  a  universal 
demand,  linking  earth  and  heaven  as  God's  especial  representative, 
the  Sabbath  and  the  week  have  a  supreme  value  in  all  human  affairs. 
But  this  value  is  fundamentally  and  pre-eminently  religious.  Rest 
from  ordinary  worldly  affairs  is  a  subordinate  idea.  It  has  little  value 
except  as  a  means  to  higher  spiritual  and  religious  ends.  The  bless- 
ings which  come  to  the  physical  side  of  life  through  rest  are  much, 
mainly  or  only,  when  rest  comes  through  religious  sentiment.  Irre- 
ligious leisure  insures  holidayism  and  dissipation.  These  defeat  all 
higher  results.  But  when  men  give  the  Sabbath  to  rest,  because  it 
is  God's  day,  because  of  reverence  for  Him  and  that  they  may  commune 
with  Him,  aU  their  higher  interests  are  served.  Spiritual  intercourse 
and  acquaintance  with  God  are  the  first  and  supreme  results.  Wor- 
ship and  religious  instruction  follow. 

Under  the  behest  of  religion  the  ordinary  duties  of  life,  its  cares 
and  perplexities  are  really  set  aside,  not  simply  refrained  from.  Such 
a  rest  day  promotes  all  that  is  best;  it  is  not  merely  a  time  for  physical 
inaction.  It  raises  men  into  companionship  with  God  and  with  good. 
It  is  not  burdened  with  hair-splitting  distinctions  about  what  is 
worldly,  what  may  be  done,  or  what  may  not  be  done  Not  "Thou 
shalt  not  do,"  but  *T  delight  to  do  Thy  will,  O  God,"  is  its  language. 

Nothing  less  than  sacred  time  can  meet  such  demands.     Sacred 

places  and  sacred  shrines  cannot  come  to  them  as  time  does.     They 

are  too  far  removed  from  God  and  too  local  as  to  men.     They  cannot 

speak  to  the  soul  as  time  speaks.     Sacred  hours  are  God's  unfolding 

\  presence,  lifting  the  soul  and  holding  it  in  heavenly  converse.    Social 


A    Philologi- 
cal Chain. 


Valne  of  the 
Sabbath. 


688  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

worship  comes  only  through  specified  time.  Religious  intercourse 
among  men,  whereby  each  stimulates  the  other's  faith  and  aids  the 
other's  devotion,  is  an  inevitable  result  of  sacred  time  and  is  unattain- 
able without  it.  Sacred  time  cultivates  religious  life  by  spiritual  com- 
munion, by  wholesome  instruction  and  by  healthful,  spiritual  sur- 
roundings. It  preserves  and  develops  religious  life  by  continual 
recurrence. 

God  drops  out  of  mind  when  the  practical  recognition  of  sacred 
time  ceases.  The  religious  sense  and  religious  tendencies  disappear 
when  the  consciousness  of  God's  presence  is  lost.  On  the  other  hand, 
all  that  is  holiest  and  best  springs  into  life  and  develops  into  beauty 
when  men  realize  that  God  is  constantly  near  them.  The  sense  of 
personal  obligation,  awakened  by  the  consciousness  of  God's  pres- 
ence, lies  at  the  foundation  of  religious  life  and  of  worship.  God's 
day  is  a  perfect  symbol  of  His  presence,  of  His  enfolding  and  redeem- 
ing love.  The  lesser  blessings  which  come  to  men  through  sacred 
time  need  not  be  catalogued  here,  but  it  must  be  remembered  that 
these  do  not  come  except  through  sacred  time,  and  that  the  results 
which  flow  from  irreligious  idleness  are  curses  rather  than  blessings. 
Holidayism  is  removed  from  Sabbathism. 

An  adequate  conception  of  the  problems  which  surround  the  Sab- 
bath question  will  not  be  obtained  unless  we  consider  some  things 
which  prevent  these  hip;her  views  from  being"  adopted.  First  among- 
which  Sur-  hindrances  is  the  failure  to  recognize  duration  as  an  attribute  of  God, 
bath^Q^tion"  ^^^  hence  the  Sabbath  and  the  week,  as  necessary  parts  of  the  divine 
and  everlasting  order  of  things.  Without  a  recognition  of  the  fact 
that  sacred  time,  as  God's  representative,  is  a  necessary  result  of  the 
primal  and  fundamental  relations  between  God  and  His  creatures,  there 
is  no  adequate  basis  for  a  religious  rest  day,  nor  for  any  permanent 
conception  of  sacred  time.  If  time  is  but  the  accident  of  man's  earthly, 
existence,  Sabbathism  sinks  to  the  plane  of  a  temporary  ceremony,  or 
a  passing  rite  born  of  momentary  choice,  or  personal  desire.  Such  a 
conception  is  too  low  to  awaken  conscience  or  to  cultivate  spiritual  life. 
The  absence  of  this  higher  conception  is  the  source  of  the  present 
widespread  non-religious  holidayism,  with  its  long  catalogue  of  evils; 
evils  which  perpetuate  the  falsehood — **Let  us  eat  and  drink,  for  to- 
morrow we  die." 

Any  conception  of  the  weekly  rest  day  which  does  not  recognize 
it  as  God's  representative  in  human  life,  and  as  growing  out  of  the 
universal  relations  which  men  sustain  to  Him,  as  earthly,  sensuous  and 
fatal   to   religion.     Conscience    finds  no   congenial  soil  in  such  low 
1  ground.    Growth  heavenward  cannot  take  root  in  the  falsehood  which 

separates  the  Sabbath  from  God  and  from  the  life  to  come.  There 
can  be  no  religious  rest  day  without  conscience.  There  is  no  con- 
science where  God's  authority  is  not.  God  has  written  this  verdict  on 
every  page  of  history. 

Another  great  hindrance  is  interposed  when  men  emphasize  and 
exalt  the  importance  of  physical  rest  as  the  reason  for  maintaining  Sab- 


Pr  o  b  1  e  m  8 


Observance. 


Civil       E  n- 

a 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

bath  observance     This  is  done  because  the  divine  element  is  unrecog- 
nized, and  in  turn  the  divine  element  is  obscured  in  proportion  as 
physical  rest  is  crowded  to  the  front.    This  reverses  the  true  order.    It 
places  the  lowest,  highest.    It  exalts  the  material  and  temporary  above     physical  Rest 
the  spiritual  and  eternal.     When  the  physical  needs  are  made  prom-  anjd^Sabbath 
inent,  the  spiritual  perceptions  are  benumbed  and  clouded.  Upon  such       "''""•""'^ 
a  basis  the  obligation  to  rest  is  determined  by  the  extent  of  weariness, 
and  the  manner  of  resting  by  the  kind  of  weariness.  This  de-sabbatizes 
the  rest  day  and  destroys  the  religious  foundation  which  alone  can 
uphold  it.     Let  it  be  repeated;  irreligious  resting  at  the  best  is  holi- 
dayism.     It  usually  sinks  to  dissipation  and  debauchery. 

Another  decided  hindrance  to  the  recognition  of  the  divine  ele- 
ment in  the  weekly  rest  day  is  reliance  on  the  civil  law  for  the  enforce- 
ment of  its  observance.  This  point  is  worthy  of  far  more  careful  and 
scientific  consideration  than  it  has  yet  received.  The  vital  divine  ele-  force^ment 
ment  in  the  weekly  rest  day  is  eliminated  when  it  is  made  a  "  civil  Hindrance 
institution."  The  verdict  of  history  on  this  point  is  unmistakable, 
uniform  and  imperative.  Any  argument  is  deceptive  and  destructive 
if  it  places  the  rest  day  on  a  par  with  those  civil  institutions  that  spring 
from  the  relations  which  men  sustain  to  each  other  in  organized  so- 
ciety. The  fundamental  difference  is  so  great  that  the  same  treatment 
cannot  be  accorded  to  each.  Civil  institutions  spring  from  earthly 
relations  between  men.  But,  as  we  have  seen,  duration  is  so  essentially 
an  attribute  of  God,  that  man's  relations  to  it  and  to  God  are  relations 
supremely  religious.  Hence  it  is  that  when  civil  authority  is  made  the 
ground,  or  the  prominent  ground  of  obligation  to  observe  the  weekly 
rest  day,  the  question  ceases  to  be  a  religious  one.  It  is  taken  out  of 
the  realm  of  conscience  and  of  spiritual  relations,  and  put  on  an 
equality  with  things  human  and  temporary.  This  brings  ruin,  and 
nothing  good  can  be  built  thereon  by  any  sort  of  indirection,  or  by 
compromise. 

Men  inevitably  cease  to  keep  the  Godward  side  of  the  question 
in  sight,  when  "the  law  of  the  land"  is  presented  as  the  main  point  of 
contact.  The  ultimate  appeal  is  not  to  Caesar,  but  to  God;  to  con- 
science, not  to  congress.  Here  is  the  fatal  weakness  of  "modern 
Sabbath  reform."  History  sustains  these  conclusions  with  one  voice. 
No  weekly  rest  day  was  ever  religiously  or  sacredly  kept  under  the 
authority  of  the  civil  law  alone.  On  the  contrary,  the  religious  ele- 
ment is  always  destroyed  by  the  supposed  protection  of  civil  law. 
When  conscience,  springing  from  the  recognition  of  the  divine  element 
is  wanting,  nothing  higher  than  holidayism  can  be  reached.  The 
weekly  rest  day  loses  its  sacredness  and  its  power  to  uplift  and  bless 
whenever  divine  authority  and  the  sanctity  which  follows  therefrom 
are  separated  from  it. 

Another  of  the  higher  elements  which  enter  into  the  weekly  rest 
day  must  be  noticed  here.     The  Sabbath  is  the  prophecy  of  everlast-     prophecy  of 
ing  and  perfected  rest  in  the  life  to  come.     Heavenly  life  is  the  second  the^^Life    to 
Stage  in  the  existence  of  redeemed  men.    Secure  in  the  consciousness 


Come. 


690 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Type  and 
Promise  of 
Eternal  Rest. 


Conclusio  n  s 
Reached. 


of  immortality,  religion  is  always  looking  forward  to  a  better  time 
beyond.     Visions  of  this  eternal  Sabbath,  untouched  by  care,  undi;nmed 
by  sorrow  and  filled  with  delightsome  rest,  are  a  part  of  universal  relig- 
ion.    These  are  not  baseless  dreams.     They  are  the  most  real  of  real- 
ities.    Spiritual  vision  sees  them  in  part  while  awaiting  the  hour  of 
their  fuller  revelation.     Earthly  Sabbaths  are  the  type  and  the  promise 
of  eternal  rest.     They  are  pulse  throbs  from  God's  heart  of  love,  which 
speed  along  the  arteries  of  our  immortality,  assuring  us   of  the  rest 
which  remaineth  for  God's  children  close  beyond  the  veil  that  but 
thinly  intervenes  between  the  loving  soul  and  the  fair  city  of  eternal 
light  and  joy.     Hence  it  is,  that  the  Sabbath  is  not  sacred  because  its 
observance  is  commanded.     Its  observance  is  commanded  because  it 
is  intrinsically  sacred.     It  was  not  created  at  Sinai,  but  Sinai  was  made 
glorious  by  the  presence  of  Him  from  whom  time  and  eternity  proceed, 
and  who  there  re-announced  this  representative  of  Himself  and  of  His 
continued  presence  among  men.     A  fountain  of  religion  opened  to 
satisfy  man's  spiritual  nature,  it  is  far  more  than  a  "memorial  of  crea- 
tion."    It  is  God's  accredited  ambassador  at  the  court  of  humanity, 
always  saying  to  men,  "God  is  your  Father,  your  Preserver,  your  Spir- 
itual Head,  the  Bearer  of  your  burdens,  the  Healer  of  your  sorrows; 
living  in  Him  your  salvation  is  secured  and  your  joy  co-eternal  with 
your  immortality." 

Before  passing  to  consider  a  still  broader  and  possible  result  than 
men  have  yet  considered,  it  may  be  well  to  repeat  the  conclusions  al- 
ready reached. 

(a)  Duration,  eternity,  is  the  attribute  of  Deity.  Time  is  meas- 
ured duration,  within  which  man  exists  and  by  means  of  which  he  is 
forever  living,  moving  and  being  in  God.  It  is  the  divine  involucrum 
within  which  man  is  created  and  developed. 

(b)  The  week,  created  and  bounded  by  the  Sabbath,  is  a  universal, 
perduring,  divine  cycle  of  time,  ordained  to  keep  God  in  mind  and  to 
draw  men  into  spiritual  communion  with  Him.  Its  order  and  identity 
are  coequal  with  history  and  the  human  race. 

(c)  The  weekly  rest  day  cannot  serve  the  ends  for  which  it  was 
created  on  any  other  than  a  religious  basis.  That  basis  is  revealed  by 
divine  comm.and,  divine  example  and  human  needs,  all  springing  from 
man's  relation  to  God,  to  time  an^I  to  eternity.  Christ's  precepts  and 
example  repeated  and  intensifies  God's  example  and  commandment, 
while  His  sacrifice  magnified  rnd  re-established  the  divine  law. 

(d)  Our  restless,  overworked  age  cries  out  with  deep  and  religious 
longings  for  the  blessings  of  the  divinely  ordained  religious  rest  day. 
All  nations  and  all  individuals  need  these  blessings  to  lead  them  heav- 
enward and  to  lift  them  into  spiritual  childship  and  communion  with 
the  Father  and  Redeemer  of  all. 

(e)  Reliance  upon  lower  considerations  and  earth-born  motives 
increases  existing  evils,  prevents  religious  development,  obscures  the 
Godward  side  of  the  question,  and  delays  genuine  reform.  The  clos- 
ing decade  of  the  nineteenth  century  has  fully  entered  a  world-wide 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  691 

• 

transition  in  religious  thought,  and  hence  of  the  Sabbath  question.    It 
is  too  early  to  say  in  detail  what  the  final  readjustment  will  bring. 

As  men  rise  to  this  higher,  this  true  conception  of  time,  of  the 
week  and  of  the  Sabbath,  and  come  to  observe  it — not  as  a  form,  a  cere- 
mony, a  something  to  be  done,  but  in  recognition  of  their  existence 
with  and  within  the  Divine  One — it  is  not  too  much  to  hope  that  uni- 
versal Sabbatism,  religious  Sabbatism,  according  to  God's  command- 
ment, to  continue  Sabbatism  is  neither  long  nor  unnatural.  It  is  rather 
legitimate  and  ought  to  be  expected.  Some  could  have  approached 
this  in  all  ages;  but  the  masses  are  yet  far  from  it,,  mainly  because  the 
treatment  of  the  Sabbath  question  since  the  third  century  of  the  Chris- 
tian era  has  obscured  or  destroyed  the  idea  of  sacred  time.  Real  Sab- 
batism cannot  be  attained  on  any  ground  lower  than  religious  and  spir- 
itual rest.  So  long  as  men  think  of  the  Sabbath  as  a  temporary  insti- 
tution, belonging  to  one  "  dispensation,"  or  to  one  people,  the  higher 
conception  will  not  be  reached  even  in  theory,  much  less  in  fact.  Men 
must  also  rise  above  the  idea  that  legislation,  divine  or  human,  creates 
or  can  preserve  the  Sabbath.  They  must  rather  learn  that  the  Sabbath 
is  a  part  of  the  eternal  order  of  things,  as  essential  an  element  of  true 
religion  as  the  sun  is  of  the  solar  system.  It  is  older  than  any  legisla- 
tion and  permanent  beyond  all  changes,  national  or  dispensational. 

When  men  rightly  apprehend  the  divine  element  in  the  weekly 
rest  day,  they  do  not  need  the  law  of  the  land  nor  the  fiat  of  the  church 
to  induce  obedience  to  this  blessed  provision  of  their  existence,  which 
answers  their  "crying  out  for  God."  Until  they  do  apprehend  this 
higher  idea,  little  value  is  gained  and  true  Sabbatism  is  unknown. 

What  is  the  final  conclusion?  It  is  plain  and  radical.  Since  the 
nature  of  the  Sabbath  is  fundamentally  religious,  all  considerations  as  to  Final  c  o  n- 
authority,  manner  of  observance  and  future  character  must  be  remand-  elusion, 
ed  to  the  realm  of  religion.  •  Conscientious  regard  for  it  as  divinely  or- 
dained, sacred  to  God  and  therefore  laden  with  blessings  for  men  is 
the  only  basis  for  its  continuance.  It  is  not  an  element  of  ceremonial- 
ism to  be  performed  for  sake  of  a  ritual.  It  is  not  part  of  a  "legal 
system"  to  be  obeyed  under  fear  of  punishment,  nor  is  it  to  be  kept  as 
a  ground  of  salvation.  It  is  not  a  passing  feature  of  ecclesiasticism,  to 
be,  or  not  to  be,  as  men  may  chance  to  ordain. 

Furthermore,  and  pre-eminently,  it  is  not  a  civil  institution  to  be 
enforced  by  penalties  enjoined  by  jurisprudence  It  rises  far  above 
all  these.  It  reaches  deeper  than  any  of  these  It  is  an  integral  part 
of  the  relation  which  God's  immortal  children  sustain  to  Him  within  time 
and  throughout  eternity. 

The  "morning  stars"  sang  at  its  birth  and  the  "Sons  of  God" 
answered  with  glad  hallelujahs.  That  chorus  yet  welcomes  each  soul, 
redeemed  through  divine  love,  as  it  passes  from  earth's  weariness  to 
heaven's  rest,  to  the  true  "Nirvana,"  the  everlasting  Sabbath  in  which 
the  world's  greater  parliament  of  religions  is  yet  to  convene,  to  go  no 
more  out  forever  and  ever. 


Mosque  of  El-Azhar  in  Cairo. 


JVlan's  Place  in  fsjature, 


Paper  by  PROF.  A.  B.  BRUCE,  of  Glasgow. 


i\  ^     ^        ^         HAT  is  man?   A  century  ago  our  pious 

<^^A     /^  ^'     "    'T^jT  grandfathers     would    have     replied: 

^^^^'.' »  '^Ml^  "  ^^^  ^^^^  ^"^  k^^^g  o^  creation."  The 

\fB^       H^  ,\.  latest  science  has  not  dethroned  him. 

1^R\  ^^     ^  ^.1*S^         The  evolutionary    theory   as   to   the 

genesis  of  things  confesses  that  man 
is  at  the  head  of  creation  as  we  know 
it.  It  not  only  confesses  this  truth,  it 
proves  it,  sets  it  on  a  foundation  of 
scientific  certainty,  making  man  ap- 
pear the  consummation  and  crown  of 
the  evolutionary  process  in  that  part 
of  the  universe  with  which  it  is  our 
power  to  become  thoroughly  ac- 
quainted. 

It  is  not  quite  a  settled  matter  that 
man  is  out  and  out  the  child  of  evolu- 
tion. That  he  is  the  product  of 'evolution  on  the 
animal  side  of  his  nature  is  now  all  but  universally 
acknowledged.  Any  dispute  still  outstanding  re- 
lates to  the  psychical  aspect  of  his  being — to  his  intellect  and  his  con- 
science. It  is  on  this  side  admittedly  that  man's  distinction  lies  and 
that  he  stands  furthest  apart  from  the  lower  animal  creation.  Many 
are  inclined  to  abide  by  the  position  of  Russell  Wallace,  who  re- 
stricted the  application  of  evolution  in  the  case  of  man  to  his  bodily 
organization.  Yet,  on  the  other  hand,  for  one  who  is  mainly  concerned 
for  the  religious  significance  of  man's  position. in  the  universe,  the 
interest  by  no  means  lies  exclusively  on  the  more  conservative  and 
cautious  side  of  the  question.  Making  man  out  and  out  the  child  of 
evolution,  if  it  can  be  done,  without  sacrifice  of  essential  truths,  has 
its  advantages  for  the  cause  of  theism.  On  this  view  the  process  of 
evolution  becomes  an  absolutely  universal  mother  of  creation,  whereof 
man  in  his  entire  being  is  the  highest  and  final  product.  And  what 
we  gain  from  this  conception  is  the  right  to  interpret  the  whole  pro- 
cess by  its  end.     By  putting  man  in  his  highest  nature  apart  from  the 


Process   of 
Eyolation. 


All  that  is 


694  The  WORLD'S  CONGRESS  OF  RELIOIOm. 

process  and  regarding  him  in  that  respect  as  the  creature  of  an  im- 
mediate divine  agency,  we  lose  this  right.  In  reason  and  conscience 
outside  the  great  movement,  he  is  neither  explained  by  it  nor  does  he 
explain  it  in  turn.     But  bring  him  soul  as  well  as  body  within  the 

jaighest"  in     movement  and  we  have  a  right  to  point  to  all  that  is  highest  in  him  and 
^^^*  say:     This  is  what  was  aimed  at  all  along;  this  is  the  goal  toward 

which  the  age-long  process  of  Genesis  was  marching,  even  toward  the 
evolution  of  mind  and  spirit  under  the  guidance  of  reason  and  will. 

Provisionally,  therefore,  we  may  venture  to  accept  the  evolution- 
ary account  of  man  all  along  the  line.  That  means  that  we  regard 
man  physically  as  shown  by  similarity  of  anatomical  structure,  con- 
nected with  the  family  of  apes  and  by  the  successive  stages  through 
which  he  passes  in  the  embryonic  period  of  his  history  betraying  kin- 
ship with  the  whole  lower  animal  world.  It  means,  further,  that  we 
regard  man  intellectually  as  evolved  from  the  rudiments  of  reason 
traceable  in  the  brute  creation  The  contrast  is  so  great  that  the 
growth  of  the  higher  out  of  the  lower  seems  incredible.  Man  thinks 
and  plans,  the  brute  acts  by  blind  instinct.  Man  forms  highly  abstract 
concepts,  the  brute  is  capable  at  most  of  forming  what  has  been  called 
"precepts,"  spontaneous  associations  of  similar  objects  so  as  to  be  able 
to  distinguish  between  a  stone  and  a  loaf,  between  water  and  rock,  so 
as  to  avoid  trying  to  eat  a  stone  or  to  dive  into  a  rock;  ''implicit, 
unperceived  abstractions  "  Once  more;  man  speaks,  the  brute,  at 
most,  can  only  make  significant  signs.  How  far  the  human  animal  has 
outstripped  his  humbler  brothers! 

But  great  advances  can  be  made  by  very  small  steps  if  sufficient 
time  be  given.  And  there  was  plenty  of  time,  according  to  the  geol- 
ogists. Man  has  been  in  existence  since  the  ice  age — say  two  hundred 
and  fifty  thousand  years.     Surely,  within  that  period,  precepts  might 

nmitive  an.  gj^^^jy  p^53  jj^^q  concepts,  and  inarticulate,  sounds  into  articulate 
words!  The  dawn  of  reason  inaugurates  the  crude  beginning  of  lan- 
guage, and  the  use  of  language  in  turn  stimulates  the  further  develop- 
ment of  reason.  Of  course,  we  are  not  to  conceive  of  primitive  man  as 
speaking  in  highly  developed  language,  as  Sanskrit  or  Greek;  perhaps 
for  a  long  time  he  could  not  speak  at  all,  but  a  man  in  body,  he 
remained  a  mere  animal  in  the  use  of  signs.  And  even  after  the  epoch 
of  speech  came  the  evolution  of  language,  proceeding  at  a  very  slow 
rate  of  movement.  A  word  at  first  represented  a  whole  sentence. 
Then  the  parts  of  speech  were  slowly  differentiated,  the  prone  un  first, 
but  in  so  leisurely  a  way  that  it  took  perhaps  a  few  thousands  of  years 
to  learn  to  say  *'I." 

Such  is  the  account  of  the  evolution  of  intellect  given  by  experts, 
and  we  accept  it  provisionally  as  in  substance  correct.  Wt  accept, 
further,  the  evolution  of  morality.  And  that  means  that  the  sense  of 
duty  and  moral  conduct  have  been  evolved  out  of  elements  i  raceable 
in  the  brute  creation,  such  as  the  instinct  of  self-preservatior ,  natural 
care  of  young  and  the  social  disposition  characteristic  of  th< ;  ant,  the 
bee  and  the  beaver. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


m 


An  important  factor  in  raising  ethics  from  the  animal'to  the  human 
level  was,  of  course,  reason.  Reason  looks  to  the  future  and  forms  an 
idea  of  life  as  a  whole  and  to  develop  the  prudence  which  can  sacrifice 
present  pleasure  for  ultimate  gain.  Another  important  factor  was  the 
prolongation  of  the  period  of  infancy,  upon  which  Mr.  Fiske  has  rightly 
laid  emphasis.  This  depth  and  purity  of  parental  and  filial  affections 
laid  the  foundation  of  that  great  nursery  of  goodness,  the  family. 
Finally,  out  of  the  social  instinct,  as  real  a  part  of  human  nature  as  the 
instinct  of  self-preservation,  came  the  power  and  disposition  to  appre- 
ciate the  claims  of  the  community  and  to  sacrifice  the  interests  of  the 
individual  to  the  interests  of  the  tribe,  the  nation  or  the  race. 

Such  is  man's  place  in  nature,  according  to  modern  science — wholly 
the  child  of  evolution,  its  highest  product  hitherto,  and  to  all  appear- 
ance the  highest  producible.  If  man  had  not  been,  it  would  not  have 
been  worth  while,  for  the  lower  world  would  not  have  come  into  exist- 
ence. This  is  how  the  theist  must  view  the  matter.  He  must  regard 
the  sub-human  universe  in  the  light  of  an  instrument  to  be  used,  in 
subservience  to  the  ends  of  the  moral  and  spiritual  universe  and  created 
by  God  for  that  purpose.  The  Agnostics  can  evade  this  conclusion 
by  regarding  the  evolution  of  the  universe  as  an  absolutely  necessary 
and  aimless  process  which  cannot  but  be,  has  no  conscious  reason  for 
being,  no  purpose  to  arrive  at  any  particular  destination,  but  moves  on 
blindly  in  obedience  to  mechanical  law.  If  it  arrive  at  length  at  man, 
why,  then  says  the  materialist,  we  can  only  conclude  that  it  is  in  the 
nature  of  mechanics  to  produce  in  the  long  run  mind,  and  of  motion 
to  be  permuted  ultimately  into  thought.  For  us  this  theory  is  once  for 
all  impossible.  We  must  believe  in  God,  Maker  of  heaven  and  earth. 
And  believing  in  Him  we  look  for  a  plan  in  His  work. 

It  is  worthy  of  note  here,  how  far  from  being  out  of  date  is  the 
view  of  man's  relation  to  God  given  in  the  Hebrew  writings.  By  ab- 
staining from  all  elaborate  cosmogony  and  confining  attention  to  the 
purely  religious  aspects  of  the  world,  the  Scriptures  have  given  a  rep- 
resentation which,  for  simple  dignity  and  essential  trust,  leave  little  to 
be  desired:  "God  said,  let  us  make  man  in  our  own  image."  This  is 
a  flash  of  direct  insight  and  "inspiration,"  not  an  inference  from  scien- 
tific knowledge  of  the  exact  method  of  creation.  It  is,  however,  asso- 
ciated with  the  perception  that  man's  place  in  the  world  is  one  of  lord- 
ship. In  both  cases,  the  Hebrew  prophet  by  religious  intuition  grasped 
truths  which  our  nineteenth  century  science  has  only  confirmed.  Man 
is  lord,  therefore  God  is  manlike.  The  point  that  needs  emphasizing 
today  is  not  that  man  is  like  God,  but  that  God  is  like  man,  for  it  is 
God,  His  being  and  nature  that  we  long  to  know,  and  we  welcorne  any 
legitimate  avenue  to  this  high  knowledge.  And  man,  by  his  place  in 
nature,  is  accredited  to  us  as  our  surest,  perhaps  our  sole  source  of 
knowledge.  And  it  confirms  us  in  the  use  of  this  source  to  find  that 
ancient  wisdom  as  represented  by  the  Hebrew  sage,  to  whom  we  owe 
the  story  of  Genesis,  indirectly  indorses  our  method  by  proclaiming 
that  in  man  we  may  see  God's  image. 


The  Soci 
Instinct. 


al 


Ic  Hie  Imaga 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


In    Advance 
ot  llieir  Time. 


Need  the 

Teaching  of 

Jeeos. 


Men  everywhere  and  always  have  conceived  their  Gods  as  man- 
like. They  have  done  so  too  often  in  most  harmful  ways,  imputing  to 
the  Divine,  human  passions  and  vices.  This,  however  lamentable  and 
pernicious,  was  inevitable.  There  is  no  effectual  cure  for  it  except  the 
growth  of  mankind  in  its  ethical  ideal.  The  purification  of  religion  will 
keep  step  with  the  elevation  of  morality.  From  the  abuses  of  the  past 
we  must  not  rush  to  the  conclusion  that  the  notion  of  God  being  like 
man  is  false,  and  the  great  thing  is  to  get  rid  of  anthropomorphism,  as 
Mr.  Fiske  expressed  it  "the  anthropomorphisation"  of  the  idea  of  God. 
The  desideratum  rather  is  to  conceive  God  not  as  like  what  man  is,  or 
has  been,  in  any  stage  of  his  moral  development,  but  as  like  what  man 
will  be  when  his  moral  development  has  reached  its  growth.  There 
has  been,  indeed,  a  rudimentary  likeness  all  along  from  the  day  when 
man  became,  in  the  incipient  degree,  human.  It  is  not  necessary  to 
take  the  image  of  God  ascribed  to  man  in  Genesis  in  too  absolute  a 
sense.  The  likeness  was  in  outline,  in  skeleton,  in  germ,  in  fruitful 
possibilities  rather  than  in  realized  fact.  And  what  we  have  to  do  is  to 
interpret  God  through  man,  not  in  view  of  what  man  is,  but  of  what 
man  has  in  him  to  become. 

It  is  safe  to  say  that  God  is  what  man  always  has  been  in  germ,  a 
rational,  free,  moral  personality.  But  it  is  not  safe  to  fill  in  the  picture 
of  the  divine  personality  by  an  indiscriminate  imputation  to  God  of 
the  very  mixed  contents  of  the  average  human  personality.  Our  very 
ideals  are  imperfect;  how  much  more  our  realizations.  Our  theology 
must  be  constructed,  therefore,  on  a  basis  of  careful,  impartial  self- 
criticism,  casting  aside  as  unfit  material  for  building  our  system  not 
only  all  that  can  be  traced  to  our  baser  nature,  but  even  all  in  our 
highest  thoughts,  feelings  and  aspirations  that  is  due  to  the  influence 
of  the  time-spirit,  or  is  merely  an  accident  of  the  measure  of  civiliza- 
tion reached  in  our  social  environment.  The  safest  guides  in  theology 
are  always  the  men  who  are  more  or  less  disturbed  because  they  are 
in  advance  of  their  time;  the  men  of  prophetic  spirit,  who  see  lights 
not  yet  above  the  horizon  for  average  moral  intelligence;  who  cherish 
ideals  regarded  by  the  many  as  idle,  mad  dreams;. who,  while  affirming 
with  emphasis  the  essential  affinity  of  the  divine  with  the  human, 
understand  that  even  in  that  which  is  truly  human,  say  in  pardoning 
grace,  God's  thoughts  rise  above  man's  as  the  heavens  rise  above  the 
earth. 

On  this  view  it  would  seem  to  follow  that  each  age  made  its  own 
prophets  to  lead  it  inthe  way  of  moral  progress,  and  set  before  it  ideals 
in  advance  of  those  which  had  been  the  guiding  lights  in  the  past. 
And  yet  it  is  possible  that  there  may  be  prophets  of  bygone  days 
whose  significance  as  teachers  has  been  by  no  means  exhausted.  This 
may  be  claimed  pre-eminently  for  Him  whom  Christians  calltheir  Lord, 
I  do  not  expect  a  time  will  ever  come  when  men  may  say,  we  do  not 
need  the  teaching  of  Jesus  any  more.  That  time  has  certainly  not 
come  yet.  We  have  not  got  to  the  bottom  of  Christ's  doctrine  of  God 
and  man,  as  related  to  each  other  as  father  and  son.     How  beautifully 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  697 

He  has  therein  set  the  great  truths  that  God  is  manlike  and  man  god- 
like, making  man  at  his  best  the  emblem  of  God,  and  at  the  worst  the 
object  of  God's  love.  All  fathers  are  not  what  they  ought  to  be,  but 
even  the  worst  fathers  have  a  crude  idea  what  a  father  should  be;  und, 
howsoever  bad  a  father  may  be,  he  will  not  give  his  hungry  child  a 
stone  instead  of  bread.  Therefore,  every  father  can  know  God  through 
his  own  paternal  conscience,  and  hope  to  be  treated  by  the  Divine 
Father  as  he  knows  he  ought  himself  to  treat  his  children.  And  the 
better  fathers  and  mothers  grow,  the  better  they  will  know  God.  The- 
ology will  become  more  Christian  as  family  affection  flourishes.  And 
what  a  benefit  it  will  be  to  mankind  when  Christ's  doctrine  of  father- 
hood has  been  sincerely  and  universally  accepted:  Every  man  God's 
son;  therefore,  every  man  under  obligation  to  be  godlike,  that  is,  to  be 
a  true  man,  self-respecting  and  worthy  of  respect.  Every  man  God's 
son;  therefore,  every  man  entitled  to  be  treated  with  respect  by  fellow- 
men,  despite  poverty,  low  birth,  yea,  even  in  spite  of  low  character, 
out  of  regard  to  possibilities  in  him.  Carry  out  this  programme  and 
away  goes  caste  in  India,  England,  America,  everywhere,  in  every  land 
where  men  are  supposed  to  have  forfeited  the  rights  of  a  man  by  birth, 
by  color,  by  poverty, by  occupation;  and  where  many  have  yet  to  learn 
the  simple  truth  quaintly  stated  by  Jesus  when  He  said,  "Much  is  man 
better  than  a  sheep." 

Does  the  view  of  man  as  the  crown  of  evolutionary  process  throw 
any  light  on  his  eternal  destiny?  Does  it  contain  any  promise  of 
immortality?  Here  one  feels  inclined  to  speak  with  bated  breath.  A 
hope  so  august,  so  inconceivably  great,  makes  the  grasping  hand  of 
faith  tremble.  We  are  tempted  to  exclaim,  behold,  we  know  not  any- 
thing. Yet,  it  is  worthy  of  note  that  leading  advocates  of  evolutionism  ^^^j^^  ao- 
are  among  the  most  pronounced  upholders  of  immortality.  Mr.  Fiske  vocates  of  Etc 
says:  "For  my  own  part  I  believe  in  the  immortality  of  the  soul,  not  i^^^omsm. 
in  the  sense  in  which  I  accept  the  demonstrable  proofs  of  a  science,  but 
as  a  supreme  act  of  faith  in  the  reasonableness  of  God's  work."  He 
cannot  believe  that  God  made  the  world,  and  especially  its  highest 
creature,  simply  to  destroy  it  like  a  child  who  builds  houses  out  of 
rocks  just  for  the  pleasure  of  knocking  them  down.  Not  less  strongly 
Le  Conte  writes:  "Without  spirit-immortality  this  beautiful  cosmos, 
which  has  been  developing  into  increasing  beauty  for  so  many  millions 
of  years,  when  its  evolution  has  run  its  course  and  all  is  over,  would 
be  precisely  as  if  it  had  never  been — an  idle  dream,  an  idle  tale,  signi- 
fying nothing." 

These  utterances,  of  course,  do  not  settle  the  question.     But,  con- 
sidering  whence  they  emanate,  they  may  be  taken   at  least   as   an     Authoritative 
authoritative  indication  that  the  tenet  of  human  immortality  is  con-  Indication, 
gruous  to,  if  it  be  not  a  necessary  deduction  from,  the  demonstrable 
truths  that  man  is  the  consummation  of  the  great  world-process,  by 
which  the  universe  has  been  brought  into  bein^. 


JVlusic,  ^motion  and  ]V\orals. 


Paper  by  REV.  H.  R.  HAWEIS,  of  London. 


The  only  Liv- 
ing, Growing 
Art. 


T  would  be  very  hard  for  me  to  try  and  live  to  or 
speak  up  to  the  kind  words  of  your  president. 
You  are  very  judicious  to  give  me  some  ap- 
proval before  I  begin  speaking,  because  it  is 
impossible  to  know  what  your  feelings  may  be 
when  I  have  done.     [Laughter.] 

My  topic  is  "Music,  Emotion  and  Morals." 
I  find  that  the  connection  between  music  and 
morals  has  been  very  much  left  out  in  the  cold 
here,  and  yet  music  is  the  golden  art.  You 
have  heard  many  grave  things  debated  in  this 
room  during  the  last  three  or  four  days.  Let 
me  remind  you  that  the  connection  between 
the  arts  a,nd  morals  is  also  a  very  grave  sub- 
ject. Yet,  here  we  are,  ladies  and  gentlemen,  living 
in  the  middle  of  the  golden  age  of  music,  per- 
haps without  knowing  it.  What  would  you  have  given  to  have  seen 
a  day  of  Raphael  or  to  have  seen  a  day  of  Pericles,  you  who  have  been 
living  in  this  great  Christian  age?  And  yet  the  age  of  Augustus  was 
the  golden  age  of  Roman  literature.  The  a2;e  of  Pericles  was  that  of 
sculpture,  the  Medicean  age  of  painting,  so  the  golden  age  of  music  is 
the  Victorian  or  the  Star  Spangled  Banner  age.     [Applause.] 

Music  is  the  only  living,  growing  art.  All  other  arts  have  been 
discovered.  An  art  is  not  a  growing  art  when  all  its  elements  have 
been  discovered.  You  paint  now  and  you  combine  the  discoveries 
of  the  past;  you  discover  nothing;  you  build  now  and  you  combine 
the  researches  and  the  experiences  of  the  past;  but  you  cannot  paint 
better  than  Raphael,  you  cannot  build  more  beautiful  cathedrals  than 
the  cathedrals  of  the  middle  ages;  but  music  is  still  a  growing  art. 
Up  to  yesterday  everything  in  music  had  not  been  explored.  I  say  we 
are  in  the  golden  age  of  music,  because  we  can  almost  within  the 
memory  of  a  man  reach  hands  with  Mozart,  Beethoven  and  Wagner. 
We  place  their  heads  upon  pedestals  side  by  side  with  Raphael  and 
with  Michel  Angelo,  yet  we  have  no  clear  idea  of  the  connection 
between  the  art  of  music  and  morals,  although  we  acknowledge  great 
men  like  Beethoven  along  with  the  great  sculptors,  poets  and  painters. 

093 


Rev.  H.  R.  Haweis,  London,  Eng. 


ftt£  World's  comnEss  oP  religions. 


Wl 


Basis. 


Now  let  me  tell  you  that  you  have  no  business  to  spend  much  time  or 
money  or  interest  upon  any  subject  unless  you  can  make  out  a  con- 
nection between  the  subject  and  morals  and  conduct  and  life;  unless 
you  can  give  an  art  or  occupation  a  particular  ethical  and  moral 
basis.  You  do  spend  a  great  deal  of  money  upon  music.  You  pay 
fabulous  prices  to  engage  gigantic  orchestras,  you  give  a  great  deal 
of  your  own  time  to  music;  it  lays  hold  of  you,  it  fascinates  and  en- 
slaves you,  yet  perhaps  you  have  to  confess  to  yourself  that  you  have 
no  real  idea  of  the  connection  between  music  and  the  conduct  of  life. 
An  Italian  professor  said  to  me  the  other  day,  "Pray,  what  is  the 
connection  between  music  and  morals?"  He  then  began  to  scoff  a 
little  at  the  idea  that  music  was  anything  but  a  pleasant  way  of  whiling 
away  a  little  time,  but  he  had  no  idea  there  was  any  connection  be- 
tween music  and  the  conduct  of  life. 

Now  if,  after  today,  any  one  asks  you  what  is  the  connection 
between  music  and  morals,  I  will  give  it  to  you  in  a  nutshell.  This  is 
the  connection:  Music  is  the  language  of  emotion.  I  suppose  you 
all  admit  that  music  has  an  extraordinary  power  over  your  feelings, 
and  therefore  music  is  connected  with  emotion.  Emotion  is  connected 
with  thought.  Some  kind  of  feeling  or  emotion  underlies  all  thought, 
which  from  moment  to  moment  flits  through  your  mind.  Therefore 
music  is  connected  with  thought.  Thought  is  connected  with  action. 
Most  people  think  before  they  act — or  are  supposed  to,  at  any  rate, 
and  I  must  give  you  the  benefit  of  the  doubt.  Thought  is  connected 
with  action,  action  deals  with  conduct,  and  the  sphere  of  conduct  is 
connected  with  morals.  Therefore,  ladies  and  gentlemen,  if  music  is 
connected  with  emotion,  and  emotion  is  connected  with  thought,  and 
thought  is  connected  with  action,  and  action  is  connected  with  the 
sphere  of  conduct,  or  with  morals,  things  which  are  connected  by  the 
same  must  be  connected  with  one  another,  and  therefore  music  must 
be  connected  with  morals. 

Now,  the  real  reason,  the  cogent  reason  why  we  have  coupled  all 
these  three  worlds — music,  emotion,  morals — together,  is  because  emo- 
tion is  coupled  with  morals.  Y'bu  will  all  admit  that  if  your  emotions 
j>r  feelings  were  always  wisely  directed,  life  would  be  more  free  from 
the  disorders  which  disturb  us.  The  great  disorders  of  our  age  come  Out'Sl^ 
hot  from  the  possession  of  emotional  feeling,  but  from  its  abuse,  its 
misdirection  and  the  bad  use  of  it.  Once  discipline  your  emotions, 
once  get  a  good  quantity  of  that  steam  power  which  we  call  feeling  or 
emotion  and  drive  it  in  the  right  channel,  and  life  becomes  noble, 
fertile  and  harmonious. 

Well,  then,  if  there  is  this  close  connection  between  emotion  or 
feeling  and  the  life,  conduct  or  morals,  what  the  connection  between 
emotion  and  morals  is,  that  also  must  be  the  character  of  the  connec- 
tion between  music,  which  is  the  art   medium  of  emotion  and  morals. 

Now,  there  are  a  great  many  people  who  will  say:  "After  all,  that 
art  which  deals  with  emotions  is  less  respectable  than  an  art  which 
deals  with  thought."     I  might  be  led  here  to  ask,  "What  is  the  coij- 


An     £tiucal 


Disorders  of 


%2 


THE   WORLD'S  CONGRESS  OE  RELIGIONS. 


Connection 
Between  Emo- 
tion and 
Thought. 


Uears,  Idle 
Tears. 


Nothing  Good 
Without  Emo- 
tion. 


nection  between  emotion  and  thought?"  But  that  would  carry  me  too 
far.  In  a  word,  1  may  say  that  thought  without  feeling  is  dead,  being 
alone.  You  may  have  a  good  thought,  but  if  you  have  not  the  steam 
power  of  emotion  or  feeling  at  the  back  of  it,  what  will  it  do  for  you? 
A  steam  engine  may  be  a  very  good  machine,  but  it  must  have  the 
steam.  And  so  our  life  wants  emotion  or  feeling  before  we  can  carry 
out  any  of  our  thoughts  and  aspirations.  Indeed,  strange  is  this  won- 
derful inner  life  of  emotion  with  which  music  converses  first  hand,  most 
intimately,  without  the  meditation  of  thoughts  or  words.  So  strange 
is  thjs  inward  life  of  emotion,  so  powerful  and  important  is  it,  that  it 
sometimes  even  transcends  thought.  We  rise  out  of  thought  into 
emotion,  for  emotion  not  only  precedes,  it  also  transcends  thought; 
emotion  carries  on  and  completes  our  otherwise  incomplete  thoughts 
and  aspirations.     [Applause.] 

Tell  me,  when  does  the  actor  culminate?  When  he  is  pouring 
forth  an  eloquent  diatribe?  When  he  is  uttering  the  most  glowing 
words  of  Shakespeare?  No.  But  when  all  words  fail  him  and  when 
he  stands  apart  with  flashing  eye  and  quivering  lip  and  heaving  chest 
and  allows  the  impotence  of  exhausted  symbolism  to  express  for  him 
the  crisis  of  the  inarticulate  emotion.  Then  we  say  the  actor  is  sub- 
lime, and  emotion  has  transcended  thought.     [Applause.] 

Now,  why  has  emotion  or  feeling  got  a  bad  name?  Because  emo- 
tion is  so  often  misdirected,  so  often  wasted,  so  often  stands  for  mere 
gush  without  sincerity;  it  has  no  tendency  to  pass  on  into  action. 
Hence  the  ladies  in  Dickens  who  are  carried  home  in  a  flood  of  tears 
and  a  sedan  chair  are  those  who  have  the  power  of  turning  on  the 
water  works  at  any  moment.  **  Tears,  idle  tears."  Tears  which  fall 
easily  and  for  no  adequate  cause.  We  do  not  respect  them,  for  there 
is  no  genuine  emotion  at  their  back.  There  are  men  who  will  swear  to 
you  eternal  friendship.  You  would  think  these  men's  feelings  were  at 
the  boiling  point,  but  when  you  ask  them  to  back  their  emotion  with 
one  hundred  dollars,  you  find  that  their  emotion  is  of  no  use  whatever. 
That  is  the  reason  why  emotion  has  got  a  bad  name. 

But  believe  me,  ladies  and  gentlemen,  nothing  good  and  true  was 
ever  carried  out  in  this  world  without  emotion.  The  power  of  emo- 
tion, aye,  of  emotion  through  music,  on  politics  and  patriotism;  the 
power  of  emotion,  aye,  emotion  through  music  upon  religion  and 
morals — that,  in  a  nutshell,  will  be  the  remainder  of  my  discourse. 
What  does  a  statesman  do  when  he  wants  to  carry  a  great  measure 
through  our  parliament  or  your  house  of  representatives?  He  stands 
up  and  says,  'T  want  to  pass  this  law,"  but  nobody  will  attend  to  him 
in  parliament.  Then  he  goes  stumping  through  the  country;  he  goes 
to  the  people  and  explains  his  measure  to  them,  and  at  last  he  gets  the 
whole  country  in  a  ferment,  and  then  he  comes  back  to  parliament  or 
to  congress  and  says:  "Gentlemen,  you  see  the  people  will  have  it. 
Their  voice  is  as  tiie  voice  of  many  waters.  It  is  as  the  roaring  of  the 
ocean  and  as  irresistible."  And  the  government  cannot  oppose  a  law 
which  has  the  emotional  feeling  of  the  country  back  of  it,  and  so  the 


THE   WORLD'S  CONCRESS  OF  RELlGIOl^S,  %Z 

law  is  passed  which  they  would  not  listen  to  before  he  had  kindled 
back  of  it  the  fire  of  emotion. 

Why,  I  remember  in  your  great  civil  war  that  Mr.  Lincoln  said  that 
Henry  Ward  Beecher  was  the  greatest  motive  power  he  had  in  the  north. 
[Great  applause.]  And  why?  Because  he  would  go  into  a  meeting 
packed  with  southerners  or  with  advocates  of  slavery  and  disunion,  and 
leave  that  meeting  ranting  and  roaring  for  the  liberation  of  the  slaves 
and  the  preservation  of  the  union.  [Applause.]  That  was  the  power  steam-powei 
of  emotion.  And  I  remember  very  well,  because  I  was  in  Italy  at  the  ''*^®®^*^* 
time,  how  when  Garibaldi  came  there  for  the  last  time — ^that  was  the 
third  or  fourth  time  he  had  come  over  at  intervals  to  engage  his  peo- 
ple in  his  great  fight  for  the  freedom  of  Italy;  he  devoted  his  life  to 
that  mission — that  he  fired  his  people  with  patriotism,  and  it  was  noth- 
ing but  the  steam  power  of  feeling  and  emotion  which  carried  that 
great  revolution  for  a  united  Italy.  It  may  be  true  that  Victor  Emman- 
uel was  the  brain  .and  gave  it  its  constitutional  element,  but  it  was 
Garibaldi  who  aroused  the  great  emotional  feeling,  and  Italy  became 
united  because  he  lived  and  fought  and  fell. 

And  now  the  connection  between  the  national  music  and  emotion. 
There  has  never  been  a  great  crisis  in  a  nation's  history  without  some 
appropriate  air,  some  appropriate  march,  which  has  been  the  voiceless 
emotion  of  the  people.  I  remember  Garibaldi's  hymn.  It  expresses 
the  essence  of  the  Italian  movement.  Look  at  all  your  patriotic  songs. 
Look  at 

John  Brown's  body  lies  a-mouldering  in  the  ground, 
But  his  soul  is  marching  on. 

The  feeling  and  action  of  a  country  passes  into  music.  It  is  the 
power  of  emotion  through  music  upon  politics  and  patriotism.  I  re- 
member when  Wagner,  as  a  very  young  man,  came  over  to  England  and 
studied  our  national  anthems.  He  said  that  the  whole  of  the  British 
character  lay  in  the  first  two  bars  of  "Rule  Britannia."  It  means  get  out 
of  the  way;  make  room  for  me.  It  is  John  Bull  elbowing  through  the 
crowd.     [Laughter  and  applause.] 

And  so  your  "Star-Spangled  Banner"  has  kindled  so  much  unity 
and  patriotism.  The  profoundly  religious  nature  of  the  Germans 
comes  forth  in  their  patriot  hymn,  "God  Save  the  Emperor."  Our  "God 
Save  the  Queen"  strikes  the  same  note  in  a  different  way  as  "Rule 
Britannia" — 

Confound  her  enemies, 
Frustrate  their  knavish  tricks — 

that  is,  in  the  same  spirit  as  "Get  out  of  my  way,"  which  is  enshrined 
in  the  British  national  anthem.  This  shows  the  connection  between 
emotion  and  music  in  politics  and  patriotism.  It  throws  a  great  light 
upon  the  wisdom  of  that  statesman  who  said:  "Let  who  will  make  the 
laws  of  a  people;  let  me  make  their  national  songs." 

I  see  another  gentleman  is  in  charge  of  the  topic  "  Religion  and 
Music,"  but  it  is  quite  impossible  for  me  to  entirely  exclude  religion 


Moral  Nature. 


•y04  THE  WOkLD'S  CONGRESS  OP  kEUGIONS. 

from  my  lecture  today,  or  the  power  of  emotion  through  music  upon 
religion  and  through  religion  upon  morals,  for  religion  is  that  thing 
which  kindles  and  makes  operative  and  irresistible  the  sway  of  the 
moral  nature.  It  is  impossible,  with  this  motto,  "Music,  Emotion  and 
Religion"  for  my  text,  to  exclude  the  consideration  of  the  effect  of 
music  upon  religion.  I  read  that  our  Lord  and  His  disciples,  at  a  time 
when  words  failed  them  and  when  their  hearts  were  heavy,  when  all 
Sway  of  the  had  been  said  and  all  had  been  done  at  that  last  supper — I  read  that, 
after  they  had  sung  a  hymn,  our  Lord  and  the  disciples  went  out  into 
the  Mount  of  Olives.  After  Paul  and  Silas  had  been  beaten  and 
thrust  into  a  noisome  dungeon,  they  forgot  their  pain  and  humiliations 
and  sang  songs,  spiritual  psalms,  in  the  night,  and  the  prisoners  heard' 
them.  I  read,  in  the  history  of  the  Christian  church,  when  the  great 
creative  and  adaptive  genius  of  Rome  took  possession  of  that  mighty 
spiritual  movement  and  proceeded  to  evangelize  the  Roman  empire, 
that  St.  Ambrose,  bishop  of  Milan  in  the  third  century,  collected  the 
Greek  odes  and  adapted  certain  of  them  for  the  Christian  churches, 
and  that  these  scales  were  afterward  revived  by  the  great  Pope  Greg- 
ory, who  gave  the  Christian  church  the  Gregorian  chants,  the  first 
elements  of  emotion  interpreted  by  music  which  appeared  in  the 
Christian  church. 

It  is  difficult  for  us  to  overestimate  the  power  of  those  crude  scales, 
although  they  seem  harsh  to  our  ears.  It  is  difficult  to  realize  the  effect 
produced  by  Augustine  and  his  monks  when  they  landed  in  Great 
Britain,  chanting  the  ancient  Gregorian  chants.  When  the  king  gave 
his  partial  adherence  to  the  mission  of  Augustine,  the  saint  turned 
from  the  king  and  directed  his  course  toward  Canterbury,  where  he  was 
to  be  the  first  Christian  archbishop. 

Still,  as  he  went  along  with  his  monks,  they  chanted  one  of  the 
Gregorian  chants.     That  was  his  war-cry:  [intoning] 

"  Turn  away,  O,  Lord,  Thy  wrath  from  this  city,  and  Thine  anger 
from  its  sin." 

That  is  a  true  Gregorian;  those  are  the  very  words  of  Augustine. 
And  later  on  I  shall  remind  you  of  both  the  passive  and  active  func- 
tions of  the  Christian  church — passive,  when  the  people  sat  still  and 
heard  sweet  anthems;  active,  when  they  broke  out  into  hymns  of 
praise.  Shall  I  tell  you  of  the  great  comfort  which  the  church  owes  to 
Luther,  who  stood  up  in  his  carriage  as  he  approached  the  city  of 
Worms  and  sang  his  hymn,  "  Ein, fester  Burg  ist  unser  Gott?"  Shall  I 
tell  you  of  others  who  have  solaced  their  hours  of  solitude ^by  singing 
hymns  and  spiritual  psalms,  and  how  at  times  hymn-singing  in  the 
church  was  almost  all  the  religion  that  the  people  had?  The  poor 
Lollards,  when  afraid  of  preaching  their  doctrine,  still  sang,  and 
throughout  the  country  the  poor  and  uneducated  people,  if  they  could 
not  understand  the  subtleties  of  theological  doctrine,  still  could  sing 
praise  and  make  melody  in  their  hearts.  I  remember  how  much  I  was 
affected  in  passing  through  a  little  Welsh  village  some  time  ago  at 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  705 

night,  in  the  solitude  of  the  Welsh  hills,  as  I  saw  a  little  light  in  a  cot- 
tage, and  as  I  came  near  I  heard  the  voices  of  the  children  singing: 

Jesus,  lover  of  my  soul, 
Let  me  to  Thy  bosom  fly. 

And  I  thought  how  those  little  ones  had  gone  to  school  and  had 

learned  this  hymn  and  had  come  home  to  evangelize  their  little  remote 

cottage  and  lift  up  the  hearts  of  their  parents  with  the  love  of  Jesus. 

Why,  the  effects  of  a  good  hymn  are  incalculable.  Wesley  and  White-     Effects  of  a 

field,  and  the  great  hymn  writers   of  the  last  century,  and  the  sacred  ^**^  Hymn. 

laureate  of  the  high  church  party,  Keble,  have  all  known  and  exerted 

the  power  of  religious  song. 

Here  let  me  speak  a  word  to  the  clergy,  especially,  if  there  are 
such  present.  Do  make  your  services  congregational,  and  do  not 
let  the  organist  "do"  the  people  out  of  the  hymns.  Don't  let  him 
gallop  through  them  with  his  trained  choir.  Remind  him  that 
he  has  his  time  with  the  anthems  and  the  voluntaries,  and  that,  when 
the  hymns  come,  it  is  the  people's  innings,  and  fair  play  is  a  jewel. 
[Laughter  and  applause.]  Hymns  have  an  enormous  power  in  knit- 
ting together  the  religious  elements  of  character.  I  never  was  so  much 
struck  as  in  entering  Exeter  hall  one  time  when  Messrs.  Moody  and 
Sankey  were  ruling  the  roost  there.  What  did  Mr.  Moody  do?  He 
knew  his  business.  He  sent  an  unobtrusive  looking  lady  to  the  har- 
monium and  she  began  a  hymn.  There  were  only  a  few  people  in  the 
hall,  but  others  kept  dropping  in  and  they  joined  in  the  hymn;  and  by 
the  time  they  had  got  through  on  the  twenty-fifth  or  thirtieth  verse  the 
whole  of  the  hall  was  in  full  cry.  They  were  warmed  up  and  enthusi- 
astic, and  then  in  comes  Mr.  Moody  and  he  would  play  upon  that  vast 
crowd  like  an  old  fiddle.  Believe  me,  that  emotion  through  music  is 
a  great  power  in  vitalizing  and  cementing  and  unifying  the  religious 
aspirations  of  a  large  mixed  congregation. 

I  now  approach  the  last  clause  of  ,my  discourse.  We  have  dis- 
covered the  elements  of  music.  Modern  music  has  been  three  or  four 
hundred  years  in  existence,  and  that  is  about  the  time  that  every  art 
has  taken  to  be  thoroughly  explored.  After  that,  all  its  elements  have 
been  discovered;,  there  is  no  more  to  be  discovered,  properly  speaking, 
and  all  that  remains  is  to  apply  it  to  the  use,  consolation  and  elevation 
of  mankind.  We  have  reached  that  era  of  music,  we  are  living  in  the  * '^*^^f  m  ®^*'*^" 
"golden  age."  It  is  difficult  to  imagine  anything  more  complicated  ^^"  ^^°* 
than  Wagner's  score  of  Parsival,  or  the  score  of  the  Trilogy.  We 
have  all  these  wondrous  resources  of  the  sound  art  placed  at  the  dis- 
posal of  humanity  for  the.  first  time.  But  there  is  a  boundless  future 
in  store  formusic.     We  have  not  half  explored  its  powers  of  good. 

I  say  let  the  people  have  bands.  Cultivate  music  in  the  home; 
harmonize  crowds  with  music.  Let  it  be  more  and  more  the  solace  and 
burden  lifter  of  humanity;  and,  above  all,  let  us  learn  that  music  is  not 
only  a  consolation^  it  not  only  has  the  power  of  expressing  emotion, 
of  exciting  emotion,  but  also  the  power  of  disciplining,  controlling  and 

purifying  emotion.   When  you  listen  to  a  great  symphony  of  Beethoven 
45 


706 


tHE  WORLD'S  CONGRESS  OF  RELIGIONS, 


you  undergo  a  process  of  divine  restraint.    Music  is  an  immortal  bene* 
factor  because  it  illustrates  the  law  of  emotional  restraint. 

There  is  a  grand  future  for  music.  Let  it  be  noble  and  it  will  also 
be  restrained.  When  you  listen  to  a  symphony  by  Beethoven  you 
place  yourselves  in  the  hands  of  a  great  master.  You  hold  your  breath 
in  one  place  and  let  it  out  in  another;  you  have  now  to  gi\^  way  in 
one  place  and  then  you  have  to  expand  in  another;  it  strikes  the  whole 
gamut  of  human  feeling,  from  glow  and  warmth  down  to  severe 
exposure  and  restraint.  Musical  sound  provides  a  diagram  for  the 
discipline,  control  and  purification  of  the  emotions.  Music  is  the  most 
.  .  spiritual  and  latest  born  of  the  arts  in  this  most  material  and  skeptical 
uai  of  the  Arts!  age;  it  is  not  only  a  consolation,  but  a  kind  of  ministering  angel  in  the 
heart,  and  it  lifts  us  up  and  reminds  us  and  restores  in  us  the  sublime 
consciousness  of  our  own  immortality.  For  it  is  in  listening  to  sweet  and 
noble  strains  of  music  that  we  feel  lifted  and  raised  above  ourselves. 
We  move  about  in  worlds  not  realized;  it  is  as  the  footfalls  on  the 
threshold  of  another  world.  We  breathe  a  higher  air.  We  stretch 
forth  the  spiritual  antennae  of  our  being  and  touch  the  invisible,  and  in 
still  moments  we  have  heard  the  songs  of  the  angels,  and  at  chosen 
seasons  there  comes  a  kind  of  open  vision.  We  have  "  seen  white 
presences  among  the  hills." 

Hence  in  a  season  of  calm  weather, 
Though  inland  far  we  be, 

Our  souls  have  sight  of  that  immortal  sea, 
Which  brought  as  hither. 


Prof.  J.T.  Landis,  D.  D.,  Ph.  D.,  Dayton,  Ohio. 


pjow  C^^  , Philosophy  (jive  ^\d  to  the 

Science  of  Religion? 

Paper  by  PROF.  J.  P.  LANDIS,  D.  D.,  Ph.  D.,  of  Dayton,  Ohio. 


CHLEIERMACHER  defined  religion  as  '^a 
sense  of  absolute  dependence."  But  it  in- 
cludes more  than  this  feeling,  namely,  the 
apprehension  of  a  supreme  or  at  least  a 
superior  being;  that  is,  it  includes  knowl- 
edge. Even  in  the  feeling  itself  there  is 
more  than  a  mere  sense  of  dependence, 
namely,  reverence,  fear,  love.  An  eminent 
philosophical  Christian  writer  says:  "Relig- 
ion is  the  union  of  man  with  God,  of  the 
finite  with  the  infinite  expressed  in  con- 
scious love  and  reverence."  James  Free- 
man Clarke,  seeking  for  a  simple  and  com- 
prehensive expression,  says:  ** Religion  is 
the  tendency  in  man  to  worship  and  serve 
invisible  beings  like  himself,  but  above  himself." 
This  is  purposely  comprehensive,  so  that  it  may  in- 
clude animism,  fetichism  and  many  forms  of  pantheism,  like  that  of 
Spinoza,  who  declared  that  we  must  "love  God  as  our  supreme  good." 
There  have  been  and  are  many  religions,  and  however  much  they  may 
differ  in  other  respects,  in  this  they  agree,  "that  man  has  a  natural 
faith  in  supernatural  powers  with  whom  he  can  commune,  to  whom  he 
is  related,  and  that  this  life  and  this  earth  are  not  enough  to  satisfy  his 
soul." 

What  is  science?  In  its  broadest  definition,  science  is  system- 
atized knowledge.  This,  however,  implies  more  than  an  orderly  ar- 
rangement of  facts.  It  includes  the  discovery  of  the  principles  and 
laws  which  underlie  and  pervade  the  facts.  Science  seeks  to  reach  the 
highest  principles,  those  which  have  given  shape  and  character  to  the 
facts,  and  among  these  principles  even  aspires  to  grasp  the  central  one, 
so  as  to  give  rational  unity  to  the  subject.  Now,  is  there,  or  may  there 
be  a  science  of  religion?  It  is  a  gratuitous  assumption  to  claim  there 
is  no  science  but  natural  science.      This  assumption  would  exclude 

7Q9 


Faith  in 
Snpernatural 
Powers. 


710 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Religious 
Phenomena. 


Three  Subjects 
Considered. 


grammar,  rhetoric,  logic,  political  economy,  ethics,  psychology,  and 
even  mathematics.  The  truth  is,  there  are  various  kinds  of  sciences, 
according  to  the  nature  of  the  truth,  to  be  investigated.  **  Each 
science,"  says  Aristotle,  "takes,  cognizance  of  its  peculiar  truths  " 
"Any  facts,"  says  John  Stuart  Mill,  "are  fitted,  in  themselves,  to  be  the 
subject  of  a  science  if  they  follow  one  another'  according  to  constant 
laws;  although  those  laws  may  not  have  been  discovered,  nor  even  be 
discoverable  by  our  existing  resources."  The  religious  phenomena  of 
the  world  and  human  experience  are  just  as  real  as  any  with  which* 
physical  science  has  to  deal.  In  the  sense  in  which  he  means  it,  James 
Freeman  Clarke  is  right  when  he  says: 

"  The  facts  of  consciousness  constitute  the  basis  of  religious  science. 
These  facts  are  as  real  and  as  constant  as  those  which  are  perceived 
through  the  senses.  *  *  *  Faith,  hope,  love,  are  as  real  as  form, 
sound  and  color.  The  moral  laws  also,  which  may  be  deduced  from 
some  such  experiences,  are  real  and  permanent,  and  these  laws  can  be 
verified  in  the  daily  course  of  human  life.  The  whole  realm  of  spiritual 
exercises  may,  and  ought  to  be  carefully  examined,  analyzed  and 
verified." 

To  construct  a  science  of  religion  requires  the  collation  of  a  vast 
historical  data,  an  exhaustive  and  true  analysis  of  the  facts  of  con- 
sciousness, the  discovery  of  the  relations  of  these  facts  to  one  another, 
of  the  principles  which  underlie  and  pervade  them  and  the  laws  bv 
which  they  are  governed  and  the  logical  arrangement  or  .systematization 
of  these  elements  or  data. 

The  science  of  religion  as  above  defined,  is  broader  than  system- 
atic theology  in  the  sense  in  which  it  is  used  by  Christians,  but  if  the 
term  theology  be  used  in  a  somewhat  Aristotleian  sense,  it  may  stand 
to  designate  our  science  of  religion.  Pherecydes  and  Plato,  who  wrote 
philosophically  on  the  gods  and  their  material  relations  to  the  universe 
and  to  man,  were  called  theologians.  Aristotle  divided  all  speculative 
science  into  mathematical,  physical  and  theological.  He  says:  "There 
is  another  science  which  treats  of  that  which  is  immutable  and  trans- 
cendental. If,  indeed,  there  exist  such  a  substance,  as  we  shall  indeed 
endeavor  to  show  that  there  does,  this  transcendental  and  permanent 
substance,  if  it  exist  at  all,  must  surely  be  the  sphere  of  the  divine;  it 
must  be  the  first  and  highest  principle."     This  he  called  theology. 

Whatever  else  theology,  or  the  science  of  religion  must  consider, 
the  three  most  prominent  subjects  must  be:  First,  God,  His  being  and 
attributes,  the  sources  of  our  idea  of  God,  proofs  of  His  existence,  His 
rulership  over  the  world,  etc.;  second,  nature  or  the  works  of  God; 
third,  man  in  his  relations  to  Deity.  The  fact  of  sin,  its  nature  and  con- 
sequence, the  question  as  to  the  possibility  of  man's  recovery  from  sin, 
and  man's  destiny,  or  the  question  of  immortality,  are  also  prominent 
subjects  for  consideration.  Having  taken  a  glance  at  the  definition 
and  scope  of  the  science  of  religion,  let  us  do  the  same  for  philosophy. 
Definitions  have  been  very  various,  from  the  days  of  Plato  and  Aris- 
totle to  the  present  time.     With  Aristotle  philosophy  is  the  systematic 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


711 


and  critical  knowledge  of  the  first  or  ultimate  principle  of  capital 
being.  Herbert  Spencer  calls  it  "knowledge  of  the  highest  degree  of 
generality"  and  adds:  "Science  is  partially  unified  knowledge;  philos- 
ophy is  completely  unified  knowledge."  Cicero  defines  it  as  "Scientia, 
rerum  divinerum  et  humanarum  causarumque."  Science  is  a  divine 
thing,  and  is  the  fount  of  human  causes.  The  human  mind  can- 
not rest  satisfied  with  merely  phenomena,  or  isolated  fact,  or  even  the 
orderly  classification  of  facts  and  phenomena;  it  seeks  to  get  below 
the  phenomena  and  accidents,  to  find  the  ultimate  essence  and  mean- 
ing. It  would  fain  know  the  rationale  of  all  things,  physical  and 
mental,  natural  and  supernatural. 

Philosophy  strives  to  comprehend  in  unity  and  to  understand  the 
ground  and  causes  of  all  reality.  This  necessarily  includes  life  in  all 
its  aspects  and  relations.  I  should  give  the  scope  of  philosophical 
inquiry,  or  the  philosophical  encyclopedia,  as  follows:  Metaphysics 
or  ontology,  psychology,  logic,  ethics,  religion,  aesthetics,  politics. 
These  divisions  partly  overlap. one  another.  On  comparing  the  scope 
of  both  the  science  of  religion  and  philosophy,  it  is  seen  in  part  they 
cover  the  same  ground.  The  ultimate  object  about  which  they  both 
treat  are  God,  nature  and  man. 

Said  Lord  Bacon,  "  The  three  objects  of  philosophy  are  God, 
nature  and  man."  The  relations  of  philosophy,  therefore,  to  the 
science  of  religion  are  of  necessity  very  intimate.  We  cannot  sepa- 
rate them  entirely,  try  we  never  so  hard.  Schleiermacher  and  his 
school,  at  the  beginning  of  our  century,  attempted  this,  but  even 
Schleiermacher,  with  all  his  genius,  failed,  and  his  very  procedure 
showed  the  futility  of  such  attempts,  for  he  was  almost  all  the  while 
up  to  his  eyes  in  philosophy.  In  our  day  another  school  has  arisen 
which  is  proclaiming  a  like  aim.  But  the  essential  relations  of  philos- 
ophy to  religion  are  shown  by  the  history  of  both,  from  ancient  times 
to  the  present.  While  the  ultimate  aim  of  religion  is  practical  and 
that  of  philosophy  is  speculative,  no  serious  or  thoughtful  mind  can 
rest  in  the  contemplation  of  the  practical  or  utilitarian  elements  of 
religion.  Moreover,  even  the  speculative  or  rational  elements  of 
religion  everywhere  underlie  the  practical.  But  the  consideration  of 
these  rational  elements  brings  her  within  the  domain  of  philosophy. 
Rational  theology  is  indeed  a  part  of  philosophy. 

Man  finds  himself  to  be  a  religious  being.  He  has  a  sense  of  de- 
pendence on  a  superior  Being.  There  are,  we  may  say,  deposits  in  his 
feelings  themselves  which  are  peculiar  and  may  turn  out  to  be  very 
significant  and  lead  to  the  discovery  of  very  important  truths.  There 
are  in  all  men  certain  spontaneous  religious  beliefs,  but  as  man  ad- 
vances in. intellectual  growth  and  intelligence,  he  begins  to  reflect  on 
these  phenomena.  He  will  ask  into  the  meaning  and  ground  of  these 
feelings  and  of  his  beliefs.  He  believes  in  God.  Have  we  any  true 
or  real  knowledge  of  such  a  Being  if  He  exists?  What  are  the  sources 
of  this  knowledge?  How  far  may  we  know  Him  and  of  what  charac- 
ter is  our  knowledge  of  Him?    These  are  all  questions  which  must  be 


Scope  of  Philo. 
Bophical  In- 
quiry. 


Dependence  on 

a  Superior 

Being. 


712  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

answered  if  we  are  able  to  have  any  such  thing  as  scientific  theology 
or  science  of  religion  at  all,  but  all  these  questions  are  also  questions 
of  philosophy.  The  attempt  to  answer  these  questions,  if  we  are  not 
willing  to  be  content  with  a  very  poetical  and  unscientific  inquiry,  will 
necessarily  conduct  to  others  which  will  land  us  in  the  very  pro- 
foundest  depths  of  human  thought,  in  the  very  realm  of  inquiry  in 
which  philosophy  as  such  lives  and  has  its  being. 

As  in  the  case  of  other  subjects,  religion  must  come  to  philosophy 
to  settle  for  it  all  the  problems  which  are  purely  rational.  Philosophy 
must  furnish  the  ultimate  data,  the  basal  truths,  though  not  the  histor- 
ical facts  upon  which  a  great  part  of  the  religious  doctrine  rests. 
Natural  theology  is  constantly  assuming  a  more  metaphysical  or  phil- 
osophical character. 

The  sacred  books,  as  the  Bible  of  the  Jews  and  Christians,  proceed 
upon  the  assumption  of  the  existence  of  the  Divine  Being.  If  there 
is  no  such  being,  there  is  no  religion.  The  question,  then,  which  at 
once  confronts  us  in  inquiring  into  the  reality  of  religion  itself  relates 
to  the  existence  of  a  God.  This  is  the  fundamental  question,  but  it  is 
The  Fnnda-  philosophical  in  its  nature,  and  its  solution  belongs  to  the  realm  of 
tion.  philosophy.     It  is  not  my  purpose  to  enter  further  into  this  question 

than  to  show  its  relation  to  philosophy.  Some  say  the  knowledge  or 
the  conviction  of  the  existence  of  God  is  innate,  that  it  cannot  be 
proved.  Others  hold  that  it  is  innate  and  is  a  matter  of  proof;  others 
still  hold  that  it  is  a  matter  of  revelation,  while  still  others  maintain 
that  it  is  both  innate  and  the  subject  of  proof.  Kant  held  that  met- 
aphysics can  neither  prove  nor  disprove  the  existence  of  God.  Dr. 
McCosh  does  not  admit  that  we  have  an  intuitive  knowledge  of  God, 
but  that  ''Our  intuitions,  like  the  works  of  nature,  carry  us  up  to  God, 
their  author."  Yet  he  says:  'The  idea  of  God,  the  belief  in  God, 
may  be  justly  represented  as  native  to  man."  Many  writers  go  so  far  as 
to  speak  of  a  God-consciousness.  Professor  Fisher  says:  "We  are 
conscious  of  God  in  a  more  intimate  sense  than  we  are  conscious  of 
finite  things."  Professor  Luthardt,  of  Leipsic,  says:  "Consciousness 
of  God  is  as  essential  an  element  of  our  mind  as  consciousness  of  the 
world,  or  self-consciousness."  The  names  of  many  other  writers,  phil- 
osophical and  theological,  who  teach  that  idea  is  innate,  might  be 
added  such  as  DesCartes,  Dr.  Julius  Miller,  Dr.  Dorner,  Professor 
Bowen,  of  Harvard  University;  Professor  Harris,  of  Yale  University. 
Dr.  McCosh  says:  "Among  metaphysicians  of  the  present  day  it  is  a 
very  common  opinion  that  our  belief  in  God  is  innate."  Their  doc- 
trine may  be  expressed  thus:  We  have  an  intuitive  necessary  belief 
in  the  divine  existence.  . 

But  belief  implies  knowledge  more  or  less  clear.  "Necessary  be 
lief  involves  necessary  cognition."  Hence  God,  as  the  object  of  our 
intuitive  belief,  becomes  in  some  sense  the  object  of  intuitive  knowl- 
edge. For  instance,  if  one  ask  for  an  explanation  of  finite  existence,  the 
belief  in  the  one  infinite  being  at  once  and  intuitively  presents  itself. 
Says  Luthardt:  "There  is  nothing  of  which  man  has  such  an  intuitive 


THE  WORLDS  CONGRESS  OF  RELIGIONS. 


713 


We  can  by  no  means 
eminent  Max  MuUer 


conception  as  he  has  of  the  existence  of  a  God. 
free  ourselves  from  the  notion  of  God."  The 
puts  the  statement  thus: 

"As  soon  as  man  becomes  conscious  of  himself  as  distinct  from  all 
other  things  and  persons,  he  at  the  same  time  becomes  conscious  of  a 
higher  self;  a  power  without  which  he  feels  that  neither  he  nor  any- 
thing else  would  have  any  life  or  reality.  This  is  the  first  sense  of  the 
godhead,  is  the  source  of  all  religion.  It  is  that  without  which  no  re- 
ligion, true  or  false,  is  possible." 

When  objections  are  raised  to  this  doctrine,  the  examination  of  its 
validity  can  be  determined  only  within  the  field  of  philosophy.  This 
is  done  by  appealing  to  the  criteria  of  intuition.  It  is  necessary  to 
our  nature,  so  that,  when  the  problem  is  put  before  the  mind,  the  op- 
posite cannot  be  believed.  Its  denial  does  violence  to  our  whole 
nature,  and  is  forced.  As  soon  as  the  laws  of  nature  act  unrestrained, 
the  belief  in  Deity  asserts  itself.  It  is  necessary  somewhat  in  the 
same  sense  as  our  conviction  of  the  moral  law,  or  of  right,  is  necessary 
—we  cannot  rid  ourselves  of  it.  This  is  not  disproved  by  the  fact  that 
some  men  have  doubted  the  existence  of  God.  Men  may  do  violence 
to  their  mental  constitution,  either  by  wrong  metaphysics  or  by  sin. 
A  man  may  so  cauterize  his  hand  that  he  loses  the  sense  of  touch. 
Men  have  been  born  blind  or  deaf,  but  this  does  not  prove  that  sight 
and  hearing  are  not  native  to  man.  Some  have  doubted  whether  there 
is  an  externalworld  at  all,  as  Bishop  Berkeley;  others,  whether  th^re 
is  any  such  thing  as  spirit,  as  Auguste  Compte.  Some  have  denied  the 
reality  of  the  material  world  in  spite  of  metaphysical  subtleties  and 
learned  arguments. 

This  belief  in  a  divine  being  is  universal,  /.  e.,  it  is  held  in  some 
form  by  all  nations,  tribes  and  tongues.  The  claim  has  in  a  tew  in- 
stances been  set  up  that  some  small  tribes  have  been  discovered  who 
had  no  idea  whatever  of  God,  but  when  the  case  was  narrowly  inquired 
into,  the  statement  was  found  to  be  incorrect.  Even  Professor  De 
Quatrefages,  professor  of  anthropology  in  unbelieving  Paris,  writes: 

**  Obliged  in  the  course  of  my  investigation  to  review  all  races,  I 
have  sought  atheism  in  the  lowest  as  well  as  the  highest.  I  have  no- 
where met  it  except  in  individuals,  or  in  more  or  less  limited  schools, 
such  as  those  which  existed  in  Europe  in  the  last  century  or  which 
may  still  be  seen  at  the  present  day." 

The  universality  of  this  belief  means,  further,  that  it  is  a  belief 
belonging  to  the  nature  of  all  men.  This  denotes  that  all  men  are 
capable  of  having  this  belief.  A  horse  is  not  capable  of  this  belief, 
but,  as  a  matter  of  fact,  all  sane  men  do  have  it,  either  in  some  degraded 
form  or  a  form  more  exalted.  **  It  is  as  natural  to  man  to  believe  in  a 
God  as  to  walk  on  two  feet,"  said  Lichtenberger.  *'  What  is  certain  is 
that  no  necessity  makes  itself  felt  more  imperatively  in  man  than  this 
which  compels  him  to  believe  in  God,"  said  Van  Oosterzee.  "  The 
fundamental  presupposition  of  our  personal  existence  and  personal 
self-consciousness  is  the  existence  of  the  divine  personality."  "Just 
46 


Source  of  all 
Religion. 


Universal  Be- 
lief in  a  Divine 
Being. 


714  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

as  the  outer  world  presents  itself  to  the  senses  for  external  recognition, 
so  God  in  and  by  the  world  presents  Himself  to  reason  for  internal 
recognition,"  said  Christlieb. 

The  statement  of  the  doctrine  above,  namely,  that  this  is  in  the 
first  instance  an  intuitive  belief,  which,  however,  involves  knowledge, 
also  leads  to  the  question  as  to  the  relation  of  faith  and  knowledge,  a 
question  which  has  been  much  discussed  ever  since  the  days  of  Origen. 
He  uttered  the  dictum,  "Fides  prascepit  intellectum."  This  was  also 
Relation  of  held  by  Augustinc,  Anselm,  Calvin,  Pascal.  Anselm's  motto  was, 
Faith  and  "Credo  ut  intellig^am."  The  doctrine  thus  expressed  by  these  eminent 
thinkers  has  been  much  discussed  by  philosophers  and  theologians, 
but  its  solution  belongs  to  the  domain  of  philosophy.  I  need  only 
mention  Calderwood,  Sir  William  Hamilton,  Victor  Cousin,  Schleier- 
macher,  Jacobi,  Christlieb. 

Can  the  existence  of  God  be  proved,  or  do  we  rest  solely  on  this 
innate  conviction?  There  is  a  vast  amiount  of  cumulative  proof,  which 
is  as  a  large  reserve  to  support  the  inner  conviction.  The  well  known 
classification  of  these  proofs  is  into  the  ontological,  the  cosmological, 
the  teleological  and  the  anthropological.  Without  discussing  these,  the 
mere  statement  of  them  itself  will  determine  their  character  as  phil- 
osophical. The  determination  of  their  validity  and  force  belongs  to 
philosophy.  The  ontological  argument  is  purely  metaphysical.  An- 
selm was  the  first  to  put  it  into  form.  Descartes  constructed  another, 
and  after  him  Dr.  Samuel  Clarke,  and  still  later  on,  Victor  Cousin. 
Anselm's  argument  is  in  substance  this: 

"That  which  exists  in  reality  is  greater  than  that  which  exists  only 
in  the  mind.  There  exists  in  the  human  intellect  the  conception  of  an 
infinitely  perfect  being.  In  infinite  perfection  necessary  existence  is 
God  a  Per-  included;  necessary  existence  implies  actual  existence,  for  if  it  must 
feet  Being.  j^^^  ^^  -^^  j£  ^y^^  perfect  being,  of  whom  we  have  conception,  does  not 
exist,  we  can  conceive  of  one  still  more  perfect,  i.  e.,  of  one  who  does 
of  necessity  exist.  Therefore,  necessity  of  being  belongs  to  perfection 
of  being.     Hence  an  absolutely  perfect  being  exists,  who  is  God." 

Gaunillo,  a  contemporary  of  Anselm's,  sought  to  show  that  there  is 
a  paralogism  in  this  argument.  We  have,  for  instance,  an  idea  of  a 
centaur,  but  this  does  not  prove  that  a  centaur  ever  existed.  Kant 
also,  with  a  quiet  smile  remarked  that  he  might  have  an  idea  of  three 
hundred  dollars  in  his  pocket  and  yet  be  actually  penniless.  Indeed, 
this  argument,  it  is  sometimes  said,  is  now  *not  much  in  repute.  On 
the  other  hand,  we  find  the  essence  of  it  already  in  Plato;  hints  of 
it  in  Aristotle,  Athanasius,  Augustine  and  Boethius.  Anselm  first 
developed  it.  Descartes  first  adopted  it  with  some  changes.  Leib- 
nitz followed.  The  great  theologians,  Cudworth,  Stillingfleet,  Howe 
and  Henry  More,  adopted  it  in  their  debates  with  the  infidels  of  their 
tirne.  Cousin  developed  still  another  form  of  it.  Validity  is  allowed 
to  it  by  Luthardt,  Dr.  Dorner,  Henry  B.  Smith,  Dr.  Caird,  Professor 
Shedd,  Ulrici,  Thompson,  Tulloch  and  others.  Dr.  Shedd  has  an  elab- 
orate ansvver  to  the  objections  of  Gaunillo  and  Kant. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  715 

The  cosmological  and  teleological  arguments  ultimately  rest  on 
the  intuition  of  cause  and  effect.  The  teleological  has  always  been 
considered  as  the  most  persuasive  and  powerful.  Through  all  the  ages 
since  Anaxagoras,  but  especially  since  Socrates,  the  great  mass  of  ' 
thinkers  have  laid  special  emphasis  upon  it.  John  Stuart  Mill  advised 
theologians  to  adhere  to  it.  Yet  it  has  been  vehemently  attacked  in 
our  time.  Kant,  although  he  professed  respect  for  it,  regarded  it  as 
inadequate,  and  so  does  Hermann  Lotze.  John  Stuart  Mill,  on  the  other 
hand,  says:  *T  think  it  must  be  acknowledged  that  in  our  present  state 
of  knowledge,  the  adaptations  of  nature  afford  a  large  balance  of  prob- 
ability in  favor  of  creation  by  intelligence."  Jenet's  "Final  Causes"  is 
an  admirable  exposition  of  the  subject. 

It  is  to  be  remembered  that  moral  proof  is  not  mathematical 
demonstration;  that  no  one  line  of  argument  is  to  be  taken  by  itself 
alone;  that  taken  together,  the  ontological,  the  cosmological,  the  tele- 
ological and  the  anthropological  arguments  are  like  so  many  converg-  j^^^.^^  Proof, 
ing  lines,  all  pointing  toward,  even  if  they  do  not  in  strict  demonstra- 
tion reach,  the  common  center — God.  Says  Cousin:  **These  various 
proofs  have  different  degrees  of  strictness  in  their  form,  but  they  all 
have  a  foundation  of  truth,  which  needs  simply  to  be  disengaged  and 
put  in  a  clear  light  in  order  to  give  them  incontrovertible  authority. 
Everything  leads  to  God — we  go  to  Him  by  different  paths."  Dr. 
Carpenter  speaks  of  some  departments  of  science,  "in  which  our  conclu- 
sions rest,  not  on  any  one  set  of  experiences,  but  upon  our  unconscious 
co-ordination  of  the  whole  aggregate  of  our  experience;  not  on  con- 
clusions of  any  one  train  of  reasoning,  but  on  the  convergence  of  all 
our  lines  of  thought  toward  one  center." 

In  connection  with  those  arguments  philosophy  must  explain  the 
meaning  and  vindicate  the  reality  of  cause.  For  religion,  the  question 
whether  there  are  efficient  and  final  causes  is  very  vital.  If  Hume's 
position  be  true,  there  can  be  no  science  of  religion;  there  is  probably 
no  God. 

Religion  says  God  is  infinite  and  absolute.  But  can  the  infinite 
and  absolute  be  known  by  the  finite?  Can  there  be  any  relation  be- 
tween the  absolute  and  finite?  An  important  question  for  religion, 
but  philosophy  must  give  us  the  solution,  if  a  solution  is  possible. 
Says  Herbert  Spencer  in  his  "First  Principles:"  "The  axiomatic  truths 
of  physical  science  unavoidably  postulate  absolute  being  as  their  com- 
mon basis.  The  persistence  of  the  universe  is  the  persistence  of  that 
unknown  cause,  power  or  force  which  is  manifest  to  us  through  all  phe- 
nomena. Such  is  the  foundation  of  any  system  of  positive  knowledge. 
Thus, the  belief  which  this  datum  constitutes  has  a  higher  warrant 
than  any  other  whatever."  He  is  here  substantially  on  Aristotleian 
ground. 

Again,  can  personality  be  postulated  of  the  infinite  or  absolute? 
Philosophy  must  both  explain  personality  and  how  this  can  be  consist- 
ent with  the  infinite  and  absolute.  This  has  been  a  great  subject  with 
the   philosophers.      Witness  Kant,  Hegel,  Fichte,  Cousin,  Hamilton, 


Conscious  Self. 


716  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

Mansel,  John  Stuart  Mill,  Calderwood,  McGosh,  Spencer.  Here  we 
shall  ultimately  come  back  to  the  Cartesian  Cogito,  ergo  sum. 

The  deepest  revelation  of  consciousness  is  the  ego  and  the  non- 
ego.  In  consciousness  we  become  aware  at  once  of  self,  a  modification 
of  self,  which  is  a  mental  state  or  act,  and  the  not-self.  We  find  here 
sensations,  perceptions,  memories,  imaginations,  beliefs,  volitions,  etc., 
but  in  connection  with  each  of  these  is  also  invariably  given  the  self, 
and  its  antithesis,  the  not-self.  This  conscious  self  thus  experiencing 
or  exercising  sensations,  judgments,  volitions,  is  what  we  call  a  per- 
son. If  we  should  here  adopt  the  theory  of  James  and  his  son,  John 
Stuart  Mill,  that  self  is  only  a  ''permanent  possibility  of  feeling,"  all 
proper  notion  of  selfhood  or  personality  vanishes.  The  self,  with  these 
powers  of  thought,  feeling  and  self-determination,  we  call  a  spirit. 
From  consciousness,  then,  we  have  the  idea  of  spirit,  and  are  prepared 
to  understand  the  doctrine,  **  God  is  spirit;"  and  a  knowledge  of  our 
own  personality  prepares  us  for  the  idea  of  the  personality  of  God. 
Materialism,  which  regards  thought  as  only  an  efflux  of  the  brain,  or 
as  one  of  the  correlated  forces  of  nature,  or  molecular  motion,  has 
logically  no  room  for  the  personality  of  man  and  hence,  consistently, 
none  for  a  personal  God.  Pantheism,  which  identifies  matter  and 
spirit,  or  regards  them  as  only  different  aspects  or  sides  of  the  same 
universal  substance,  lands  us  precisely  in  the  same  place.  But  as  Dr. 
Fisher  truly  says:  "Belief  in  the  personality  of  man  and  belief  in  the 
personality  of  God  stand  or  fall  together." 

Religion  ascribes  attributes  to  the  absolute  and  infinite  being. 
Philosophy  must  show  whether  this  is  possible,  and  if  so,  how.  In 
John  Stuart  Mill's  criticism  of  Sir  William  Hamilton's  doctrine  of  the 
absolute,  we  have  a  hint  how  this  maybe  done.  Particularly  is  philos- 
ophy of  service  in  the  discussion  and  elucidation  of  such  attributes  as 
unity,  omnipresence,  omnipotence,  eternity. 

In  many  religions  there  are  hints  of  the  trinity  in  the  Godhead.  A 
great  mass  of  the  Christian  world  finds  in  the  Bible  the  doctrine  of  the 
Godhead  to  be  that  of  a  triune  being.  The  determination  of  the  mean- 
ing of  such  a  doctrine,  if  not  the  possibility  of  it,  belongs  almost  wholly 
to  the  rational  or  philosophical  side  of  religion. 

It  belongs  to  philosophy  or  reason  to  determine  the  laws  of  evi- 
dence which  are  to  prove  not  only  the  doctrines,  but  also  the  facts  of 
religion  as  well.  Various  religions  claim  to  possess  the  truth  and  to 
have  a  more  or  less  positive  revelation.  Are  these  claims  all  false?  Or, 
is  there  one  religion  which  possesses  the  truth  and  the  divine  revela- 
tion? Or,  are  these  elements  of  truth  and  of  revelation  in  several  or 
all  of  them?  Plainly  it  belongs  to  philosophical  inquiry  to  determine 
these  grave  questions.  I  am  a  Christian  and  accept  the  Bible  as  a  pos- 
itive revelation  from  God;  but  if  I  would  justify  and  vindicate  to  my- 
self this  faith,  I  must  have  recourse  to  reason  and  philosophical  prin- 
ciples. 

The  doctrine  of  the  will,  especially  of  the  freedom  of  the  will,  is 
also  a  question  of  philosophy,  but  far-reaching  in  its  bearing  on   theo- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  717 

logical  doctrine.  It  is  related  to  the  question  of  the  personality  of  man 
and  of  God;  to  the  question  of  moral  government,  of  responsibility  and 
of  virtue  to  that  of  sin  and  rewards  and  punishments.  Its  importance 
is  seen  in  the  fact  that  one's  philosophy  of  the  will  determines  him  to 
be  an  Augustinian,  an  Arminian,  a  Pelagian  or  a  fatalist.  Edwards 
really  wrote  his  great  work  in  the  interest  of  Calvinism,  and  Dr.  Whedon 
his  in  the  interest  or  Wesleyan  Arminianism. 

Thus  it  is  seen,  that  philosophy  is  one  of  the  most  important  of 
the  secondary  sources  of  the  science  of  religion.  Philosophy  can  aid  True  Phil- 
the  science  of  religion  by  keeping  to  her  own  proper  sphere  and  dil-  osophy. 
igently  cultivating  that,  and  by  teaching  religion  also  to  keep  her  proper 
sphere  A  true  philosophy  can  do  much  for  our  science  as  a  correct- 
ive of  false  religious  dogmas  and  philosophical  doctrine.  Hence, 
finally,  with  the  advance  of  a  true  philosophy  the  science  of  religion, 
and  even  religion  itself,  must  advance. 


International  Justice  and  A^^ty, 


Paper  by  REV.  S.  J,  BALDWIN,  D.  D.,  of  New  York. 


HESE  words  are  rightly  associated  in  the  theme 
assigned  me  for  discussion  at  this  time,  for  it 
is  only  by  justice  that  real  amity  between  na- 
tions  can  be   secured.      Nations   are   just   as 
much  bound  to  be  governed  by  justice  as  indi- 
viduals.     There  is  an  idea  still  afloat,  I   am 
aware,  that  the  proper  course  for  a  nation  to 
take  in  dealing  with  others  is  to  keep  a  sharp 
lookout   for   advantages  for   itself,  to   secure 
all  that  it  can  from  other  nations  and  give  as 
little  as  possible  in  return.      This  is  reckoned 
smart  diplomacy  and,  it  must  be  confessed,  is 
still  the  basis  of  action  with  too  many  nations 
professing  to  be  governed  by  Christian  princi- 
ple. 
But  the  true  basis  for  international  conduct,  as  for  that  of  the  indi- 
vidual, is  the  golden  rule,  '*  Therefore,  all  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so  to  them."     Or  the  rule  laid 
down  by  Confucius,  which  maybe  called  a  negative  form  of  the  golden 
TraeBasis  rule,  ''What  you  do  not  like  when  done  to  yourself,   do   not  do  to 
^^(^o^^  others."     Between  the  old  brute  law  of  "might  makes  right"  and  the 
Christian  teaching  of  justice,  based  on  a  love  for  our  fellowmen,  there 
is  no  middle  ground.     It  is  no  longer  necessary  to  argue  against  the 
claim  that  **  might  makes  right."     The  world  is  rapidly  outgrowing 
that  barbarous  proverb,  and  acknowledging  that  nations  and  individ- 
uals are  alike  bound  to  be  governed  by  considerations  of  justice  and 
fair  dealing  in  their  treatment  of  one  another.     As  Theodore  Parker 
beautifully  said,  "Justice  is  the  keynote  of  the  world,  and  all  else  is 
ever  out  of  tune." 

Mazzini,  Italy's  Christian  hero  and  patriot,  voiced  the  true  senti- 
ment when  he  said,  "Foremost  and  grandest  amid  the  teachings  of 
Christ  were  these  two  inseparable  truths:  There  is  but  one  God;  all  men 
are  the  sons  of  God,  and  the  promulgation  of  these  two  truths  changed 
the^  face  of  the  world  and  enlarged  the  moral  circle  to  the  confines  of 
the  inhabited  globe.     To  the  duties  of  men  toward  the  family  and 

718 


for 

tional 

duct. 


Con- 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  719 

country  to  the  other  for  the  purpose  of  curiosity,  of  trade,  or  as  perma- 
nent residents." 

This  is  not  a  Chinese  idea,  but  an  American  idea,  which  we  in- 
sisted upon  having  recognized  by  the  emperor  of  China,  and  to  which 
he  gave  his  consent.  We  adhered  to  that  view  of  the  subject  for 
about  twelve  years,  when  we  sent  an  embassy  to  China  to  withdraw 
this  principle  and  to  secure  the  adoption  in  some  measure  of  the 
ancient  Chinese  idea  of  restriction.  The  reason  assigned  for  this  curi- 
ous action  was  the  fear  that  we.  would  be  overwhelmed  by  a  vast  num- 
ber of  Chinese  laborers  who  would  work  untold  misery  to  the  laborers 
of  our  country. 

The  facts  in  the  case  were  that  the  whole  Chinese  population,  at 
that  time,  was  about  one  hundred  and  five  thousand;  that  in  the  year 
preceding  there  had  actually  been  more  departures  than  arrivals  of 
Chinese   at  San   Francisco,  as  shown  by  the  reports,  the   number  of 
arrivals  being  6,544,  and  of  departures,  6,906.     For  the  three  years  pre-      Chinese   Ar- 
vious  the  arrivals  were  23,868,  and  the  departures,  21,270,  or  a  gain  of  rivals  and  De- 
2,598.     There  was  absolutely  no  reason  for  the  fright  into  which  our  p*^'^®** 
government  was  thrown  by  the  action  of  shrewd  politicians  who  had 
their  own  ends  to  serve.     But  at  our  instance,  a  new  treaty  was  made, 
and  the  right  to  limit  immigration  was  secured,  which  our  government 
availed  itself  of  to  pass  a  law  prohibiting  the  immigration  of  Chinese 
laborers  foj  ten  years. 

In  1888  another  act,  known  as  the  Scott  act,  was  passed,  which  not 
only  forbade  laborers  to  enter,  but  even  denied  the  right  to  come  back 
of  those  who  had  returned  to  China  with  the  certificates  of  the  govern- 
ment in  their  hands  assuring  their  right  to  return  to  this  country. 
Under  this  enactment  members  of  Christian  churches  in  this  country 
who  arrived  in  San  Francisco  trusting  to  the  pledge  of  the  govern- 
ment which  they  held  in  their  hands  that  they  should  be  allowed  to 
re-enter,  were  stopped  in  the  port  of  San  Francisco,  and  compelled  to 
return  to  China  in  the  steamer  which  brought  them  here.  ' 

Among  other  cases  which  came  under  my  personal  knowledge 
was  that  of  an  English  merchant  in  invalid  condition  who  was  accom- 
panied by  a  faithful  Chinese  nurse,  who  had  watched  him  through  a 
dangerous  illness,  and  was  informed  at  San  Francisco  that  this  nurse 
could  not  be  allowed  to  land,  and  he  was  obliged  to  proceed  across 
our  country  on  his  way  home  without  the  faithful  nurse  he  needed  so 
much.  A  minister  of  the  Gospel  started  from  China  to  come  to  preach 
to  his  own  countrymen  in  this  country,  but  was  informed  in  Japan  that 
he  would  not  be  allowed  to  land  and  returned  to  China. 

Many  instances  might  be  given  showing  the  hardships  which  were 
experienced  under  this  law,  but  in  1892  another  law,  still  more  unjust 
and  oppressive,  violating  more  fundamentally  our  solemn  treaties  with 
China,  was  enacted  which  is  known  as  the  Geary  law.  It  requires  all 
Chinese  laborers  to  register  and  to  take  out  certificates  of  their  right 
to  be  here,  which  must  be  proved  by  at  least  one  white  witness,  and 
provides  for  the  imprisonment  and  deportation  of  all  who  fail,  within 


720  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

one  year  from  the  time  of  its  enactment,  to  comply  with  its  provisions. 
On  this  Justice  Field  well  said: 

"The  punishment  is  beyond  all  reason  in  its  severity.  It  is  out  of 
all  proportion  to  the  alleged  offense.  It  is  cruel  and  unusual.  As  to 
its  cruelty,  nothing  can  exceed  a  forcible  deportation  from  a  country 
of  one's  residence  and  the  breaking  up  of  all  relations  of  friendship, 
family  and  business  there  contracted.  I  will  pursue  the  subject  no 
further.  The  decision  of  the  court  and  the  sanction  it  would  give 
to  legislation  depriving  resident  aliens  of  the  guarantees  of  the  con- 
stitution fill  me  with  apprehension.  These  guarantees  are  of  priceless 
value  to  every  resident  in  the  country,  whether  citizen  or  alien,  I 
cannot  but  regard  the  decision  as  a  blow  against  constitutional  liberty 
when  it  declares  that  congress  has  the  right  to  disregard  the  guaran- 
tees of  the  constitution  intended  for  all  men  domiciled  in  the  country, 
with  the  consent  of  the  government,  in  their  rights  of  person  and 
property." 

These  words  are  none  too  strong.  Our  treaty  had  promised  to 
these  men  the  same  treatment  accorded  to  the  citizens  or  subjects  of 
iSi^o^ut*^^  the  most  favored  nation,  but  this  solemn  promise  seems  to  have  been 
Weight.  utterly  ignored  when  this  unblushing  violation  of  our  treaty  was  en- 

acted into  so-called  law.  What  apology  is  there  for  such  action  ?  None 
whatever.  The  reasons  urged  against  the  Chinese  have  been  frequently 
shown  to  be  without  weight 

In  regard  to  the  charge  of  their  lessening  the  price  of  labor  and 
bringing  ruin  to  the  American  laborer,  Rev..  Dr.  L.  A.  Banks,  a  native 
of  Oregon  and  for  many  years  a  resident  of  the  Pacific  coast,  has  said: 

*'One  of  the  most  deplorable  features  of  the  whole  matter,  aside 
from  the  direct  dishonor  of  such  action,  is  that  no  intelligent  man  be- 
lieves for  a  moment  that  such  a  bill  could  have  been  passed  on  its 
merits;  but  that  members  of  congress  of  both  parties  permitted  them- 
selves to  be  made  the  tools  of  an  infamous  race  prejudice  because  it 
was  understood  that  the  electoral  vote  of  the  Pacific  coast  states,  in  the 
last  presidential  election,  would  be  affected  by  it.  I  was  born  on  the 
Pacific  coast  and  lived  there  for  thirty  years;  was  there  through  the 
riots  of  six  and  seven  years  ago,  and  I  say  deliberately  that  there  was 
no  just  cause  for  the  cruel  persecution  the  Chinese  received.  It  was 
not  a  question  of  low  wages  through  Chinese  competition,  for  during 
those  years  the  highest  wages  paid  to  workingmen  in  the  civilized  world 
were  being  paid  on  the  Pacific  coast." 

We  have  already  shown  that  the  charge  of  coming  in  overwhelm- 
ing numbers  is  without  foundation.  It  was  charged  against  them  that 
they  would  not  become  citizens,  and  then,  to  make  sure  that  the  charge 
would  hold,  a  law  was  enacted  that  no  court  should  naturalize  them. 
It  was  charged  that  the' Chinese  sent  all  their  money  to  China,  and 
thus  tended  to  impoverish  America;  but  it  was  shown  that  out  of  $ii,- 
000,000  earned  in  California  in  one  year  $9,000,000  were  spent  in  this 
country  and  only  $2,000,000  were  sent  to  China,  and  some  of  the  same 
orators  who  dwelt  on  this  charge  against  them  commended  the  Irish 


Race    Preju- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  721 

immigrants  in  this  land  for  sending  ;^7.o,000,ooo  to  Ireland.  And  so 
with  all  the  other  charges  against  them.  The  real  fact  in  the  case  is, 
as  Dr.  Banks  says,  that  it  has  a  basis  in  race  prejudice  and  political 
schemes,  and  I  quote  further  these  stirring  words  from  the  same  noble 
representative  of  the  Pacific  coast. 

**  This  legislation  does  not  represent  Christianity,  and  it  does  not 
fairly  represent  the  average  citizenship  of  this  country.  It  represents 
the  narrow  minded  and  vicious  elements  of  the  Pacific  coast  popula- 
tion, who  are  given  power  to  work  this  disgrace  because  of  the  shame-  diS^and  Poat- 
less  cowardice  of  political  leaders  in  all  parties.  It  is  surely  a  time  icai  Schemes, 
when  Christians  and  patriots  who  value  the  honor  of  their  country 
should  speak  out  and  let  it  be  known  that  there  is  another  current  of 
public  sentiment  in  this  country,  a  current  that  is  not  swayed  by  the 
beer  saloon  and  the  'sand  lot.'  The  outspoken  indignation  of  Chris-  . 
tians  throughout  the  country  will  arouse  such  a  ground-swell  of  pub- 
lic sentiment  that  congress  will  be  compelled  to  repeal  this  infamous 
law.  In  no  other  way  can  the  work  of  our  missionaries,  accomplished 
through  many  long  and  weary  years,  be  saved  from  disaster,  our  com- 
merce with  China  preserved  from  annihilation,  and  our  good  name 
protected  from  ineffaceable  shame.'- 

The  true  course  for  us  to  take  in  this  matter  is  to  recover  from 
the  fright  into  which  we  have  allowed  political  demagogues  to  throw 
us,  and  in  a  manly  and  Christian  way  to  proceed  at  once  to  conform 
our  governmental  action  to  the  earlies^t  and  best  traditions  of  the  re- 
public. Only  in  this  way  may  we  expect  the  blessing  of  God  and 
ultimate  honor  and  success  as  a  nation,  for  it  still  remains  true  that 
"Righteousness  exalteth  a  nation,  but  sin  is  a  reproach  to  any  people," 
and  the  law  of  God  still  remains. 


Sir  Wiilifim  Dawson,  F.  R.  S.,  Montreal,  Canada. 


Religio  §cientiae. 

Paper  by  SIR  WILLIAM  DAWSON,  F.  R.  S.,  Montreal. 


REVENTED  by  age  and  infirm  health  from 
being  present  at  the  Parliament  of  Religions, 
I  accede  to  the  request  of  the  chairman,  Rev, 
Dr  Barrows,  to  prepare  a  short  summary  of 
my  matured  conclusions  on  the  subject  of 
the  relations  of  natural  science  to  religion. 
In  doing  so  I  feel  that  little  that  is  new  can 
be  said,  and  that  in  the  space  at  my  disposal 
I  can  merely  state  general  principles  suitable, 
perhaps,  to  constitute  a  basis  for  discussion. 
For  such  a  purpose  the  term  natural 
science  may  be  held  to  include  our  arranged 
and  systematized  knowledge  of  the  earth 
and  its  living  inhabitants.  It  will  thus  com- 
prise not  only  geology  and  the  biological  sciences, 
but  anthropology  and  psychology.  On  the  other 
hand  one  may  take  religion  in  its  widest  sense  as 
covering  the  beliefs  common  to  all  the  more 
important  faiths,  and  more  especially  those  general  ideas  which  belong 
to  all  the  races  of  men  and  are  usually  included  under  the  term  natural 
religion,  though  this,  as  we  shall  see,  graduates  imperceptibly  into  that 
which  is  revealed.  Natural  religion,  if  thereby  we  understand  the 
beliefs  fairly  deducible  from  the  facts  of  nature,  is  in  truth  closely 
allied  to  natural  science,  and  if  reduced  to  a  system  may  even  be  con- 
sidered as  a  part  of  it.  Our  principal  inquiry  should,  therefore,  be  not 
so  much  **How  do  scientific  results  agree  with  religious  beliefs  or  any 
special  form  of  them?"  but  rather  "How  much  and  what  particular 
portion  of  that  which  is  held  as  religious  belief  is  inseparable  from  or 
fairly  deducible  from  the  results  of  natural  science?" 

All  scientific  men  are  probably  prepared  to  admit  that  there  must  First  Cauae. 
be  a  first  cause  for  the  phenomena  of  the  universe.  We  cannot,  with- 
out violating  all  scientific  probability,  suppose  these  to  be  causeless, 
self  caused  or  eternal.  Some  may,  however,  hold  that  the  first  cause, 
being  an  ultimate  fact,  must  on  that  account  be  unknowable.  But 
though  this  may  be  true  of  the  first  cause  as  to  origin  and  essence,  it 

723 


724 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Primitive 
Power. 


No  Place  for 
Pantheism. 


No  Place  for 
Agnosticism. 


cannot  be  true  altogether  as  to  qualities.  The  first  cause  must  be 
antecedent  to  all  phenomena.  The  first  cause  must  be  potent  to  pro- 
duce all  resulting  effects,  and  must  include  potentially  the  whole 
fabric  of  the  universe.  The  first  cause  must  be  immaterial,  independ- 
ent, and,  in  some  sense,  self-contained  or  individual.  These  proper- 
ties, which  reason  requires  us  to  assign  to  the  first  cause,  are  not  very 
remote  from  the  theological  idea  of  a  self-existent,  all-powerful  and 
personal  Creator. 

Even  if  one  failed  to  apprehend  these  properties  of  the  first  cause 
we  are  not  necessarily  shut  up  to  absolute  agnosticism,  for  science  is 
familiar  with  the  idea,  that  causes  may  be  entirely  unknown  to  us  in 
themselves,  yet  well  known  to  us  in  their  laws  and  their  effects.  Since, 
then,  the  whole  universe  must  in  some  sense  be  an  illustration  and 
development  of  its  first  cause,  it  must  reflect  light  on  this  primitive 
power,  which  must  thus  be  known  to  us  at  least  in  the  same  manner  in 
which  such  agencies  as  gravitation  and  the  ethereal  medium  occupying 
space  are  known.  That  mutual  attraction  of  bodies  at  a  distance, 
which  we  call  gravitation,  is  unknown  to  us  in  its  origin  and  nature, 
and,  indeed,  unthinkable  as  to  its  manner  of  operation,  but  we  know 
well  its  all-pervading  laws  and  effects.  The  ether,  which  seems  to 
occupy  all  space  and  which  transmits  to  us  by  its  undulations  the  light 
of  the  heavenly  bodies,  is  at  present,  in  its  nature  and  constitution, 
not  only  unknown  but  inconceivable;  but  science  would  not  justify  us  in 
assuming  the  position  of  agnostics  either  with  reference  to  gravitation 
or  ether. 

Nor  can  we  interpret  these  analogies  in  a  pantheistic  sense.  The 
all  is  itself  a  product  of  the  first  cause  which  must  have  existed  pre- 
viously, and  of  which  we  cannot  affirm  any  extension  in  a  material 
sense.  The  extension  is  rather  like  that  of  the  human  will,  which, 
though  individual  and  personal,  may  control  and  animate  a  vast  num- 
ber of  persons  and  agencies;  may,  for  example,  pervade  and  regulate 
every  portion  of  a  great  army  or  of  a  great  empire.  There,  again, 
we  are  brought  near  to  a  theological  doctrine,  and  can  perceive  that 
the  first  cause  may  be  the  will  of  an  Almighty  Being,  or  at  least  some- 
thing which,  relating  to  an  eternal  and  infinite  existence,  may  be  com- 
pared with  what  will  is  in  the  lesser  sphere  of  human  consciousness. 
In  this  way  we  can  at  least  form  a  conception  of  a  universal  all-pervad- 
ing yet  personal  agency,  free,  yet  determined  by  its  own  innate  consti- 
tution. 

Thus  science  seems  to  have  no  place  for  agnosticism,  except  in 
that  sense  in  which  the  essence  of  all  energies  and  even  of  matter  is 
unknown;  and  it  has  no  place  for  pantheism,  except  in  that  sense  in 
which  energies,  like  gravitation,  apparently  localized  in  a  central  body, 
are  extended  in  their  effects  throughout  the  universe.  In  this  way 
science  merges  into  rational  theism,  and  its  first  cause  becomes  the 
will  of  a  Divine  Being,  inscrutable  in  essence,  yet  universal  in  influ- 
ence and  manifested  in  His  works.  In  this  way  science  tends  to  be 
not  only  theistic  but  monotheistic,  and  connects  those  ideas  of  the  unity 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


725 


volition. 


of  nature  which   it  derives  from  the  uniformity  and  universality  of 
natural  laws  with  the  will  of  one  lawmaker. 

Nor  does  law  exclude  volition.  It  becomes  the  expression  of  the 
unchanging  will  of  infinite  wisdom  and  foresight.  Otherwise  we 
should  have  to  believe  that  the  laws  of  nature  are  either  necessary  or 
fortuitous,  and  we  know  that  neither  of  these  alternatives  is  possible. 
All  animals  are  actuated  by  instincts  adapted  to  their  needs  and  place 
in  nature,  and  we  have  a  right  to  consider  such  instincts  as  in  accord- 
ance with  the  will  of  their  Creator.  Should  we  not  regard  the  intu- 
itions of  man  in  the  same  light,  and  also  what  may  be  called  his  relig- 
ious and  moral  instincts?  Of  these,  perhaps  one  of  the  most  universal, 
next  to  the  belief  in  a  God  or  gods,  is  that  in  a  future  life.  It  seems 
to  have  been  implanted  in  those  antediluvian  men  whose  remains  are 
found  in  caverns  and  alluvial  deposits,  and  it  has  continued  to  actuate 
their  descendants  ever  since.  This  instinct  of  immortality  should 
surely  be  recognized  by  science  as  constituting  one  of  the  inherent 
and  essential  characters  of  humanity. 

So  far  in  the  direction  of  religion  the  science  of  nature  may  log- 
ically carry  us  without  revelation,  and  we  may  agree  with  the  apostle 
Paul  that  even  the  heathen  may  learn  God's  power  and  divinity  iigion. 
from  the  things  that  He  has  made.  In  point  of  fact,  without  the  aid 
of  either  formal  science  or  theology,  and  in  so  far  as  known,  without 
any  direct  revelation,  the  belief  in  God  and  immortality  has  actually 
been  the  common  property  of  all  men  in  some  form  more  or  less  crude 
and  imperfect.  There  are  also  numerous  special  points  in  revealed  re- 
ligion, respecting  which  the  study  of  nature  may  give  some  testimony. 

When  natural  science  leaves  merely  material  things  and  animal 
instincts  and  acquaints  itself  with  the  rational  and  ethical  nature  of 
man,  it  raises  new  questions  with  reference  to  the  first  cause.  This 
must  include  potentially  all  that  is  developed  from  it.  Hence,  the 
rational  and  moral  powers  of  man  must  be  emanations  from  those 
inherent  in  the  first  cause,  which  thus  becomes  a  divinity,  having  a 
rational  and  moral  nature  comparable  with  that  of  man  but  infinitely 
higher. 

On  this  point  a  strange  confusion,  produced  apparently  by  the 
philosophy  of  evolution,  seems  to  have  affected  some  scientific  think- 
ers, who  seek  to  read  back  moral  ideas  into  the  history  of  the  world  at 
a  time  when  no  mundane  moral  agent  is  known  to  have  been  in  exist- 
ence. They  forget  that  it  is  no  more  immoral  for  a  wolf  to  eat  a  lamb 
than  for  the  lamb  to  eat  grass,  and  regarding  man  as  if  he  were 
derived  by  the  ''cosmic  process"  of  struggle  for  existence  from  savage 
wild  beasts  rather  than,  as  Darwin  has  it,  from  harmless  apes,  represent 
him  as  engaged  in  an  almost  hopeless  and  endless  struggle  against  an 
inherited  "cosmic  nature,"  evil  and  immoral. 

This  absurd  and  atheistic  exaggeration  of  the  theological  idea  of 
original  sin,  and  the  pessimism  which  springs  from  it,  have  absolutely 
no  foundation  in  nature,  since,  even  on  the  principle  of  evolution,  no 
moral  distinctions  could  be  set  up  until  men  acquired  a  moral  sense, 


Natural    and 
Revenled    Re- 


First  cause 
ethical. 


Confusion  of 


ideas. 


-^^6 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Discord  Per- 
ceived. 


Moi-al 
of  Man. 


Needs 


Divine  Mira- 
cle. 


and  if,  as  Darwin  held,  they  originated  in  apes,  the  descent  from  the 
simple  habits  and  inoffensive  ways  of  these  animals  to  war  and  violence 
and  injustice,  would  be  as  much  a  "fall  of  man"  as  that  recorded  in  the 
Bible,  and  could  have  no  connection  with  a  previous  inheritance  of 
evil.  But  such  notions  are  merely  the  outcome  of  distorted  philo- 
sophical ideas  and  have  no  affinity  with  science  properly  so  called. 

Natural  science  does,  moreover,  perceive  a  discord  between  man, 
and  especially  his  artificial  contrivances,  and  nature,  and  the  cruel 
tyranny  of  man  over  lower  beings,  and  interference  with  natural  har- 
mony and  symmetry.  In  other  words,  the  independent  will,  free 
agency  and  inventive  powers  of  man  have  set  themselves  to  subvert 
the  nice  and  delicate  adjustments  of  natural  things  in  a  way  to  cause 
much  evil  and  suffering  to  lower  creatures  and  ultimately  to  man  him- 
self. How  this  has  occurred  science  has  not  the  means  of  knowing, 
except  conjecturally,  and  it  can  do  little  by  way  of  remedy.  Indeed, 
the  practical  results  of  scientific  knowledge  seem  in  the  first  instance 
usually  to  aggravate  the  evil,  though  in  some  directions  at  least  they 
diminish  the  woes  of  humanity. 

Science  sees,  moreover,  a  great  moral  need,  which  it  cannot 
supply  and  for  which  it  can  appeal  only  to  the  religious  idea  of  a 
divine  redemption.  On  this  account,  if  on  no  other,  science  should 
welcome  the  belief  in  a  divine  revelation  to  humanity;  on  other 
grounds  also,  it  can  see  no  objection  to  this  or  to  the  idea  of  divine 
inspiration.  The  first  cause  manifests  Himself  hourly  before  our  eyes 
in  the  instincts  of  the  lower  animals,  which  are  regulated  by  His  laws. 
It  is  the  inspiration  of  the  Almighty  which  gives  man  his  rational 
nature.  Is  it  probable,  then,  that  the  mind  of  man  is  the  only  part  of 
nature  shut  out  from  the  agency  and  communications  of  the  all-per- 
vading mind?  This  is  evidently  infinitely  improbable.  If  so,  have 
we  not  the  right  to  believe  that  divine  inspiration  is  present  in  genius 
and  inventive  power;  and  that  in  a  higher  degree  it  may  animate  the 
prophet  and  the  seer,  or  that  God  Himself  may  have  been  directly 
manifested  as  a  divine  teacher?  Science  cannot  assure  us  of  this,  but 
it  makes  no  objection  to  it. 

This,  however,  raises  the  question  of  miracle  and  the  supernat- 
ural, but  in  opposition  to  these  science  cannot  consistently  place  it- 
self. It  has  by  its  own  discoveries  made  us  familiar  with  the  fact  that 
every  new  acquisition  of  knowledge  of  nature  confers  power,  which,  if 
exercised  previously,  would  have  been  miraculous;  that  is,  would  have 
been  evidence  of,  for  the  time,  superhuman  powers.  We  know  no 
limit  to  this  as  to  the  agency  of  intelligences  higher  than  man  or  as  to 
God  Himself.  Nor  does  miracle  in  this  aspect  counteract  natural  law. 
The  scope  for  it,  within  the  limits  of  natural  law  and  the  properties  of 
natural  objects,  is  practically  infinite.  All  the  metaphysical  arguments 
of  the  last  generation  against  the  possibility  of  miracles  have,  in  fact, 
been  destroyed  by  the  progress  of  science,  and  no  limit  can  be  set  to 
divine  agency  in  this  respect,  provided  the  end  is  worthy  of  the  means. 
Qn  the  other  hand  science  has  rendered   human  imitations   of  divine 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  121 

miracles   impostures,  too   transparent  to   be  credited   by  intelligent 
persons. 

In  like  manner,  the  attitude  of  science  to  divine  revelation  is  not 
one  of  antagonism  except  in  so  far  as  any  professed  revelation  is  con- 
tradictory to  natural  facts  and  laws.  This  is  a  question  on  which  I  do 
not  propose  to  enter,  but  may  state  my  conviction,  that  the  Old  and 
New  Testaments  of  the  Christian  faith,  while  true  to  nature  in  their 
references  to  it,  infinitely  transcend  its  teachings  in  their  sublime  rev- 
elations respecting  God  and  His  purposes  toward  man. 

Finally,  we  have  thus  seen  that  natural  science  is  hostile  to  the 
old  materialistic  worship  of  natural  objects,  as  well  as  to  the  worship 
of  heroes,  of  humanity  generally  and  of  the  state,  or  indeed  of  any-  i^iigiSa 
thing  short  of  the  great  first  cause  of  all.  It  is  also  hostile  to  that 
agnosticism  which  professes  to  be  unable  to  recognize  a  first  cause,  and 
to  the  pantheism  which  confounds  the  primary  cause  with  the  cos- 
mos resulting  from  his  action.  On  the  contrary,  it  has  nothing  to  say 
against  the  belief  in  the  Divine  First  Cause,  against  divine  miracles  or 
inspiration,  against  the  idea  of  a  future  life,  or  against  any  moral  or 
spiritual  means  for  restoring  man  to  harmony  with  God  and  nature. 
As  a  consequence,  it  will  be  found  that  a  large  proportion  of  the  more 
distinguished  scientific  men  have  been  good  and  pious  in  their  lives, 
and  friends  of  religion. 


Friends     o  f 


Head  of  King  Tahraka, 


VV^hat  Constitutes  a   J^eligious  as  Dis- 
tinguished from  a  JVloral  Life. 

Paper  by  PRESIDENT  SCOVELL,  of    Wooster   College, 


HERE  is  a  certain  loftiness  in  the  port  and 
mien  of  religion.  It  is  conscious  of  power. 
It  is  strangely  confident,  if  it  is  not  divine!  It 
knows  that  all  the  good  in  the  world  in  broken 
bits  came  from  and  under  the  same  ordering, 
and  will  be  brought  together  in  "Him  who 
filleth  all  with  all."  If  some  moral  life  will 
have  nature,  it  says,  "Well,  nature  is  God's, 
and  when  men  come  to  understand  nature 
fully  they  will  come  to  know  God  and  them- 
selves and  me  better."  If  some  moral  life  as- 
serts its  own  sufficiency,  religion  says,  "Well, 
look  some  more"  (as  Agassiz  said  to  his  half 
open-eyed  student),  "look  some  more  into  the 
self  for  which  you  seem  sufficient  and  you  will 
see  rifts  and  chasms  and  disharmonies  and  im- 
possibilities which  reduced  far  older  thinkers  to  the  ethics  of  despair," 
If  still  other  morals  assail  the  divine  power  of  sudden  reconstruction 
and  peace,  of  forgiveness  and  the  justice  of  atonement,  religion  says, 
"Wait  and  see.  Whence  is  the  righteousness  coming  into  the  world, 
by  the  law,  or  by  faith?" 

I  say  there  is  something  sublime  in  this  regal  confidence  which 
the  religious  life  breathes  amid  all  contradictions.  All  religions  (in 
proportion  as  they  are  religious  and  not  mere  systems  of  ethics)  share 
in  this  confidence  in  proportion  to  the  truth  they  contain.  Our  peer- 
less Christianity  dares  to  ask  them  to  come  and  lay  all  the  utterances 
of  their  assurance  beside  her  own.  "A  child's  prayer  may  go  as  far  as 
a  bishop's,"  and  all  aspirations  which  are  truly  religious  breathe  in 
soft,  prolonged  accord  in  the  great  rounded  heaven  above  us,  as  I 
heard  the  lingering  harmonies  ring  in  the  baptistry  dome  at  Pisa. 
What  we  happily  emphasize  in  this  congress  of  religions  is  simply 
religion.    That  we  write  out  in  large  letters  and  trumpet  the  greJit 

730 


Sablime     in 
Regal      CoBfi- 


730  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

fact  of  it  in  all  the  tongues  of  men.  We  believe  there  must  be  more 
of  it  in  the  world  when  men  come  to  understand  how  much  there  is  of 
it  already.  Paul  felt  it  as  we  feel  it  when  he  honestly  complimented 
the  news-loving  Athenians  upon  their  being  very  religious.  In  an  al- 
most fearful  fancy  Heine  declared  that  he  would  seize  a  towering  pine 
tree  and  dip  it  brushwise  in'^tna  and  write  on  the  heavens,  "Agnes, 
Ich  Hebe  dich '''—**  Agnes,  I  love  thee."  So  would  we  blazon  on  the 
more  widely  read  scroll  of  our  closing  century's  quick  history  the  word 
"religion." 
What     the  This,  the  nineteenth  century,  has  carried  forward  out  of  the  deadly 

World  Wants,  contests  of  the  eighteenth,  and  under  the  baptism  of  the  Holy  Ghost, 
which  consecrated  with  revived  religious  life  this  great  missionary 
century  of  the  ages  until  now,  and  here  at  its  close  the  world  shall 
recognize  its  own  priceless  heritage.  What  the  world  wants  is  the  best 
religion.  It  wants  with  a  deeper  thirst  than  it  wants  silver  or  gold,  or 
knowledge  or  science.  And  I  believe  this  congress  will  help  the  world 
to  get  just  what  it  wants  and  needs — more  and  more  genuine  religious 
life.  From  this  point,  then,  is  the  place  to  go  forward  in  the  recital 
of  the  infinite  positive  blessings  the  religious  life  brings  as  distinguished 
from  the  moral  life. 

The  world  tries  ethics  every  once  in  a  while.  Cain  tried  it  and 
murdered  Abel.  The  Pharisees  tried  it  and  crucified  Christ.  The 
Jesuits  tried  it  and  met  Pascal.  Extreme  Unitarianism  tried  it  and 
withered.  The  French  revolution  tried  it  in  the  theo-philanthropists 
and  Robespierre  restored  God.  The  French  people,  since  1870,  tried 
it  in  excluding  religion  from  education  and  yielding  to  Jules  Simon, 
who  said  the  children  must  be  taught  God  as  well  as  love  of  country. 
English  deism  tried  it  and  gave  birth,  through  Voltaire  and  others,  to 
French  infidelity  and  German  skepticism;  Scotch  Presbyterian  moder- 
atism  tried  it  and  was  roused  from  fatal  coma  by  Cook's  eloquence'and 
modern  missions.  Wherever  the  two  have  come  into  comparison,  it  has 
been  found  that  the  force  and  vitality  of  the  peoples  and  the  churches 
declined  as  ethics  supplanted  religion,  and  the  moral  life  was  substituted 
for  the  religious. 

The  religious  life  alone  has  creative  power.  The  moral  can  never 
create  the  religious,  while  the  religious  will  always  create  the  moral 
life.  The  moral  life  is  (roughly)  the  mineral  kingdom  to  the  vege- 
table. The  first  can  feed  the  life  of  the  second,  but  cannot  kindle  it. 
The  religious  life  develops  more  continuity,  more  fiber  and  more  prop- 
agative  power  than  a  moral  life. 

Whatever  else  may  and  ought  to  be  said,  Mohammedanism's 
monotheism  told  tremendously  on  the  world.  It  overrode  the  weaker 
ethical  systems,  though  in  fearful  contrast  with  the  peacefulness  of  one 
of  them.  It  nearly  stifled  a  weaker  form  of  Christianity.  If  moralism 
be  destitute  of  fanaticism,  it  is  also  destitute  of  enthusiasm;  and  the 
reasons  are  obvious.  And  Christianity  propagates  itself  just  in  pro- 
portion to  the  controlling  position  of  its  religious  elements.  Its  mis- 
sion, however,  is  overwhelmingly  evangelical.     This  is  the  secret  of  its 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


731 


port  and  mien  of  power.  "It  is  never  alone,"  as  Christ  was  not.  But 
moralism  is  always  alone.  To  be  more  specific,  the  religious  life  has 
a  different  attitude  altogether  toward  the  supernatural.  The  whole 
enlargement  of  life  which  this  brings  is  a  vital  distinction  of  the  relig- 
ious life.  Eyes  are  opened,  ears  opened,  messages  come  and  are  re- 
ceived, the  moral  life  at  best  is  bounded  within  the  narrow  rim  of 
things  seen,  and  the  tendency  is  to  narrow  it  still  more  by  emphazing 
only  the  utilitarian  details.  What  so  narrow  as  mere  ethics  set  against 
religion?  What  so  liberal  as  that  which  admits  the  supernatural?  In 
the  religious  life  there  is  the  glory  of  the  unseen.  There  is  the  hush 
and  awe  of  the  omnipotent  and  eternal.  There  is  the  unseen  holy, 
there  is  an  extension  of  the  being  upward  and  forward  immeasurable 
in  the  feeling  of  it. 

But  contrast  the  merely  moral  life.  All  that  concerns  the  future, 
its  openings  and  attractions,  its  glories  and  gleams,  has  no  power  for 
him  who  aims  only  to  do  his  duty  to  his  fellowmen.  How  much  the 
man  must  miss;  what  a  calamity  if  all  men  would  thusdeny  the  upper- 
most realm  of  being.  The  candle  cannot  be  understood  until  it  burns, 
nor  can  man  until  his  being  is  tipped  with  the  deathless  flame.  The 
religious  life  is  peerless  here.  They  utterly  fail  to  appreciate  it  who 
think  of  the  religious  view  of  the  immortality  of  the  soul  as  a  matter 
of  personal  comfort  only.  No!  No!  In  it,  especially,  we  are  risen 
into  that  plane  to  which  George  Eliot  has  said,  the  just  interest  in  man 
and  the  world  must  bring  us,  *'a  desire  to  have  a  religion,  which  is 
more  than  a  personal  consolation."  The  whole  world  is  one  thing  if 
men  are  immortal,  and  another  if  they  are  not. 

Guizot  shows,  you  remember,  that  society  is  the  means  and  man 
is  the  end  in  civilization,  because  man  is  immortal.  Laws  and  language 
and  literature  and  government  are  economics  and  orbics  are  all  differ- 
ent things  if  man  be  immortal.  They  are  the  things  they  are,  and 
which  they  are  coming  to  be  felt  to  be  in  the  newer  political  economy 
and  sociology  because  man  is  immortal.  Education  is  coming  to  have 
its  own  true  sacredness  because  it  is  immortal  material  with  which  we 
have  to  deal.  And  I  dare  say  it  now  and  here,  that  no  man  is  fit  to  be 
an  educator,  in  the  just  sense  of  the  term,  who  so  fearfully  and  fatally 
mistakes  the  nature  with  which  he  is  to  deal,  as  to  deny  its  immortal- 
ity. Without  the  religious  life  as  allied  to  the  supernatural,  I  do  not 
believe  any  severe  morality  can  be  maintained  among  men. 

Gladstone  is  upon  record  as  teaching  that,  in  connection  with  the 
area  of  morals  covered  by  the  seventh  commandment,  no  religion  but 
Christianity  has  ever  attempted  to  restrain  the  race,  and  that  any  other 
religion  would  in  vain  undertake  the  task.  Clifford  (the  most  interest- 
ing of  all  who  have  bemoaned  the  loss  of  faith)  writes: 

"  Belief  in  God  and  a  future  life  is  a  source  of  refined  and  elevated 
pleasure  to  those  who  can  hold  it.  But  the  foregoing  of  a  refined  and 
elevated  pleasure,  because  it  appears  we  have  no  right  to  indulge  in  it, 
is  not,  in  itself,  and  cannot  produce  as  its  consequences,  a  decline  of 
morality." 


The     Merely 
Moral  Life. 


Refined  and 
Elevated  Pleas- 
ure, 


732  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

How,  then,  the  stepping  of  the  benumbed  hold  of  an  Alpins 
climber  from  the  icy  ledge  would  not  by  consequence  dash  him  to 
pieces,  if  it  simply  proved  that  he  must  let  go?  Oh,  sirs,  the  world's 
fearful  fall  into  immorality  cannot  be  concealed.  Despaii  shall  come 
in  place  of  hope.  Every  earthly  conflict  will  increase  m  bitterness  and 
every  earthly  possession  seem  more  sternly  to  be  clung  to,  if  there  is 
to  be  nothing  but  earth.  Clifford's  own  despair  proves  it  sadly  enough. 
Take  away  this  refined  and  elevated  pleasure  and  what  multitudes  of 
coarse  and  sensual  ones  clamor  for  its  room.  Oh,  how  they  honeycomb 
the  structure  of  society  now  and  pluck  the  children  from  our  homes 
and  altars  for  want  of  belief  in  the  supernatural!  Thus  the  religious 
life,  considered  as  individual  or  general,  must  always  surpass  the  merely 
moral  because  of  its  confessed  and  vital  relations  to  the  supernatural. 
Out  of  the  unseen  we  are  come,  as  all  things  are  come;  into  the 
unseen  we  must  go.  All  the  visible  must  change,  but  we  must  **  join 
the  choir  invisible." 

While  the  fair  vision  of  immortality  "lifts  up  the  eye  and  brow  of 
hope,"  the  world  will  go  onward  by  stairs  sloping  upward  unto  God. 
When  that  hope  deserts  the  world  we  shall  be  dry  and  still  and  inert 
and  gaze  out  into  the  dreariest  of  worlds  as  the  fabled  dwellers  of  the 
Fair  Vision  Dead  sea  who  Spurned  Moses  and  forgot  they  had  souls  and  were 
?ty.  ■^™°^®^'*^"  turned  into  apes.  The  religious  life  has  a  serious  way  of  looking  at  all 
obligations,  whether  ritual  or  ethical,  because  of  the  certainty  which 
attaches  to  direct  prescription  and  the  consequences  of  reward  and 
punishment  which  form  part  of  its  motive  power.  "The  Lord  is  at 
hand,"  says  the  religious  life.  "Thus  saith  the  Lord,"  says  the  relig- 
ious life.  Now  this  strength  of  religion  has  displayed  itself  so  far, 
often,  as  to  lean  over  to  excess  in  a  slavish  punctuality  of  ritualistic 
observances,  on  the  one  side;  then  on  the  other  side,  in  a  rigidity  as 
to  minor  morals.  The  danger  is  to  be  recognized  at  once  that  we  may 
lean  over  on  the  side  of  specific  individual  requirements  and,  perhaps, 
neglect  the  weightier  matters  of  judgment  and  mercy.  But  this  only 
proves  how  superb  the  power  is  which  God  and  intelligence  command, 
and  hope  of  rewards  and  fear  of  punishment  give  us,  even  in  the  moral 
arena.  However  the  religious  life  may  have  wandered  in  these  direc- 
tions, it  has  shown  everywhere  wonderful  vitality. 

We  desire  to  "put  a  hedge  around  the  law."  The  religious  life, 
therefore,  stands  out  as  the  strongest  force  for  the  duties  of  life.  It  is 
capable  of  adaptation  to  all  circumstances  and  presses  alike  upon 
every  duty  according  to  the  square  inches  of  exposed  surface.  Sweep- 
ing a  room  may  be  devotional,  according  to  the  saintly  Herbert;  and 
you  remember  the  servant  who  knew  she  was  converted  because  she 
swept  under  the  door  mat. 

"In  the  elder  days  of  art"  you  remember  how  they  wrought  be- 
cause the  gods  saw  everywhere  religion: 

Let  us  do  our  work  as  well, 

Both  the  unseen  and  the  seen, 
Make  the  house  where  God  may  dwell 

beautiful,  entire  and  cleaii. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS..  73^ 

Who  doubts  the  flexibility  of  religious  motives.  They  are  as  elas- 
tic as  the  atmosphere,  as  divisible  and  equally  constant  in  their  press- 
ure. You  may  (presently)  extract  from  Niagara's  visible  omnip- 
otence the  power  to  light  a  single  electric  lamp  in  a  distant  city; 
and  there  is  no  work  so  humble  but  religion  may  bring  power  into  it 
from  the  throne  of  God.  And  what  might  not  be  said,  what  is  not 
every  pious  heart  saying,  of  the  religious  life  as  containing  a  commun- 
ion with  God,  which  the  merely  moral  life,  alas,  either  ignores  or 
denies. 

What  is  prayer?  The  outbreathing  of  innermost  life  into  the  whaHs 
closest  contacts.  "Speak  to  Him,"  for  spirit  with  spirit  may  meet.  Prayer? 
"He  is  closer  than  breathing."  Prayer!  It  is  the  eloquence  of  need, 
perceived  rather  by  the  infinite  listener  than  by  the  soul  which  so  im- 
perfectly at  best  understands  its  own  need.  Prayer!  It  is  the  sob  of 
a  broken  heart  (whether  by  sin  or  by  sorrow)  heard  by  God  and 
hymned  by  angels. 

What  is  praise?  What  are  the  sacraments?  Public  worship; 
church;  fellowships?  Are  these  things  vital?  Are  they  dear  priv- 
ileges? Do  our  world-parched  souls  long  for  them  as  the  hart  for  the 
water-brooks?  Ah!  We  know  that  Clifford's  "brazen  heaven"  would 
glare  with  "brazen  earth"  for  us  all,  if  "The  Great  Companion"  were 
dead.  Nothing  can  properly  express  the  importance  to  us,  of  the  up- 
ward extension  of  our  being  by  communion  with  God.  It  is  of  the 
same  range  with  outward  extension  of  the  religious  life  into  duty,  or 
its  forward  extensions  into  immortality. 

And  when  man's  whole  nature  is  considered,  it  is  found  that  the 
moral  life  is  most  distinctly  related  to  the  intellectual  and  volitional 
activities  and  is  deficient  on  the  emotional  side.  But  just  here  the 
religious  life  is  full  and  powerful.  Not  that  we  propose  to  accept  the 
half-humorously  proposed  distribution  of  the  soul  territory  which 
would  give  the  intellect  to  science  and  the  will  to  ethics  and  surrender 
the  emotions  to  religion.  No,- sirs.  We  do  not  propose  to  accept  this 
with  any  greater  readiness  than  Germany  accepted  the  proposal  to  give 
P2ngland  the  kingdom  of  the  sea  and  to  assign  to  France  that  of  the 
land,  leaving  Deutschland  the  kingdom  of  the  air.  The  latter,  if  she 
did  go  to  work  in  the  unseen  realness  of  education  and  philosophy  and 
art,  was  still  preparing  to  strike  out  vigorously  for  recognition,  both 
on  sea  and  land,  as  the  world  has  witnessed  at  Sadowa  and  Sedan,  and 
in  the  colonial  policy  of  the  new  empire.  Even  so  religion  w^ill  not 
forget  other  things,  but  she  does  accept  the  dominion  of  the  heart. 
Oh,  how  appropriately  "Thou  shalt  love  the  Lord  thy  Godo"  (First 
great  commandment.)  "Thou  shalt  love  thy  neighbor  as  thyself." 
(The  second  like  unto  it.) 

There  is  no  such  apostasy  in  religion  as  the  apostasy  from  love. 
Now,  what  would  the  heart-life  of  the  race  become  without  religion? 
Where  would  we  go  without  the  mercy  of  God,  the  Father's  pity;  with- 
out the  boundless  compassion  of  a  dying  Chirst?  To  what  utter  hard- 
ness are  wp  kft  by  law  and  morals  considered  only  in  themselves?    In 


734  THE  WORLD'S  CONGRESS  OE  RELIGION^, 

the  emotions  and  affections  are  the  springs  of  action.  How  shall  the 
world  do  its  work  without  the  religious  life  to  cultivate  and  enlarge 
them  ? 

In  this  great  tract  of  the  soul  lies  far  the  largest  part  of  the  com- 
mon life  of  all  men.  How  shall  it  be  made  the  source  of  happiness  it 
Wwidiy^nap-  ought  to  bccome?  Here  are  the  materials  of  character.  How  is 
piness.  heaven  to  be  peopled  and  days  of  heaven  to  come  upon  the  earth 

unless  the  strong  forces  of  religion  control  here?  Men  are  stirred  to 
their  best  deeds  and  wrought  to  their  best  permanent  shapes  through 
the  affections.  And  all  men  concede  to  the  religious  life  special 
power  in  the  emotional  tract.  One  complains  thus:  Many  term  the 
ethics  of  science  dry  and  uninspiring  and  turn  to  religions,  which,  if 
they  give  us  mysticism  or  pessimism,  give  us  poetry  also,  for  man  is 
an  emotional  as  well  as  an  intellectual  being,  and  there  may  be  much 
poetry  in  pessimism. 

To  which  we  answer: 

First.  We  are  glad  that  it  is  confessed  that  men  want  something 
more  interesting  than  evolutional  ethics. 

Second.  We  would  not  follow  poetry  away  from  truth;  but  we 
know  no  truth  which  has  in  it  so  much  poetry  as  the  deep,  wide,  high 
and  warm  things  of  religion.  And  the  same  author  adds:  "The  high- 
est poetry  is  that  of  love,  and  it  is  the  realization  of  this  poetry  that 
the  ethics  of  evolution  teach,  promise  and  enjoin." 

Third.  Quite  right,  then,. to  join  in  the  lists  against  religion  as  to 
producing  and  appreciating  the  poetry  of  unselfishness  and  love.  The 
history  of  the  world  thunders  its  answer;  love  has  made  it  from  God 
to  man;  has  descended  from  the  cross  and  rippled  out  into  millionfold 
currents  swelling  down  the  ages.  The  only  brotherhood  ever  realized, 
even  approximately,  has  been  from  Christian  sources. 

Fourth.  The  love  of  evolution,  the  struggle  for  life  and  the  sur- 
vival of  the  fittest  is  best  seen  by  submerging  nine  rats  in  a  cage  and 
watching  them  struggle  to  survive.  The  love  of  evolution  is  a  minus 
quantity. 

Fifth.  The  religious  life  must  be  greater  than  the  moral  life,  even 
though  the  latter  be  all  that  Kant's  one  eloquent  passage  makes  it 
appear  to  be.  He  finds  the  stars  annihilating  him  by  their  massive- 
ness,  but  found  himself  greater  than  the  stars.  You  remember  "the 
moral  nature  within"  spurning  any  compromise  and  proposing  him- 
self as  the  end  of  his  being. 

The  whole  meaning  of  the  invincible  imperative  cannot  be  con- 
tained in  the  moral  life.  Even  Kant  did  not  find  it  so,  returning,  as  he 
did,  through  the  practical  reason  to  God  and  immortality.  Conscience 
implies  God,  as  the  southward  winging  bird  implies  the  south.  All 
that  is  in  us,  then,  all  the  fundamental  departments  of  the  microcosm  we 
call  man  demand  the  religious  life.  The  intellect  reaches  its  highest 
principles  when  it  thinks  God's  thoughts  after  him,  and  finds  mind 
everywhere  in  the  universe.  The  affectations  and  emotions  find  their 
true  objects  in  divine  things,  and  from  these  run  out  exuberantly  and 


DiSti&gaish- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  735 

beneficently  to  all  human  needs.  The  will  finds  its  freedom  steadied 
and  the  man  back  of  the  will  certified  by  the  infinite  personality  of 
God.  The  conscience  whispers  approval  of  them  and  rebukes  us.  The 
spiritual  aspirations  find  their  true  direction  only  in  the  religious  life. 
How  much  of  man  is  denied  or  docked  bymoralism? 

And  now  we  come  to  the  religious  life  as  concerned  with  sin.  inglimnent S 

Here  we  find  the  distinguishing  element  of  repentance,  which  has  ReEsntaace. 
no  place  whatever  in  the  moral  life.  In  the  latter  there  may  be  regret 
or  remorse  (if  the  evil  consequences  of  sin  have  become  evident  or  have 
gone  beyond  our  power  to  arrest).  But  the  religious  life  above  can 
know  repentance.  It  is  made  up  of  elements  which  do  not  appear  in 
the  moral  life. 

First.     Fear  of  sin's  eternal  consequences. 

Second.     Regard  to  the  mercy  of  God. 

Third.  Faith  in  God's  promises  and  the  method  of  pardon  He  has 
proclaimed. 

Fourth.  Turning  unto  God  with  a  surrendered  will,  a  poignant 
sorrow  and  a  full  purpose  of  obedience. 

Can  I  be  wrong  in  saying  that  the  moral  life  misses  the  greatest 
possible  joy  of  man  when  it  fails  of  repentance?  Did  not  all  divine 
interpositions  in  the  world,  from  the  first  voice  to  Cain,  to  the  last 
pleading  of  the  risen  Christ  seek  to  awaken  it?  Does  not  the  tear  of 
repentance  (as  in  Tom  Moore's  exquisite  fiction)  move  the  crystal  bars 
of  Paradise?  And  does  not  every  true  act  of  repentance  awaken  the 
praises  of  intelligent  spirits — sinless,  themselves,  in  the  presence  of 
God? 

This  evangelical  repentance  refreshes  the  whole  world  of  sin  by  its 
real  sorrow.  There  is  a  ''repentance  unto  life,"  and  there  are  "fruits 
meet  for  repentance."  In  the  nature  and  fruits  of  it  is  a  greater  thing 
than  the  merely  moral  man  can  ever  know. 

It  is  the  pivot  of  the  wicked  man's  perishing  or  saving  It  is  the 
betterment  of  the  good  and  the  besting  of  the  better.  It  is  associated 
with  every  prayer  It  is  the  leading  of  all  God's  goodness.  It  may  be 
anguish  to  the  taste,  but  what  comfort  it  brings  the  soul!  The  cry  of 
the  publican,  the  moan  of  the  prodigal,  are  just  the  "coming  to  our- 
selves," as  they  are  our  coming  to  the  Father.  Nothing  can  be  more 
just,  more  rational,  more  sensible,  as  nothing  can  be  deeper  and  nothing 
more  important.  Moralism  excludes  repentance  in  its  just  meaning 
and  vital  nature.  It  stands  on  the  brink  and  then  turns  away.  Its 
calculations  as  to  sin  are  narrow  and  worldly.  They  are  "of  the  world." 
They  are  born  of  today  and  die  with  what  they  were  born  with. 
Moralism  is  apt  to  make  much  more  of  discovery  than  of  sin.  The 
hideous  ingratitude  of  continuous  rebellion  against  God  does  not  in- 
tensify any  deed  of  wrong  against  man  for  Him.  The  higher  relations 
of  a  sinning  soul  are  hidden  from  Him,  and  that  helps  Him  to  hide  from 
Himself  the  lower.  But  the  religious  life  never  loses  the  deep  tone  (it 
might  be  called  the  minor  third)  which  is  evoked  when  the  soul  knows 
its  sin  in  the  lights  from  above. 


736 


THE  WORLD'S  CONGRESS  OE  RELIGIONS, 


Facing   the 
WcathtoCome 


How  necessary  to  repentance  religion  is,  is  seen  in  these  striking 
words  of  Robertson,  who  was  not  prone  to  exaggeration  in  such  a 
direction: 

"Formalism,  even  morality,  will  not  satisfy  the  conscience  of  man. 
*  *  *  Pqi-  when  man  comes  to  front  the  everlasting  God,  and  look 
the  splendor  of  His  judgments  in  the  face,  personal  integrity,  this  dream 
of  spotlessness  and  innocence,  vanishes  into  thin  air  Your  decencies 
and  your  church  goings,  and  your  regularities  and  your  attachment  to 
correct  school  and  party,  your  Gospel  formulas  of  sound  doctrine — 
what  is  all  this  in  front  of  the  wrath  to  come?" 

Hold  it  closely,  then,  this  distinguished  character  of  the  religious 
life.  The  forgiven  are  forgiving;  the  elder  son  is  implacable.  For 
sinners  the  religious  life  can  answer  Ethics,  as  a  means  to  salvation, 
must  be  left  to  angels.  Repentance  is  moral  sanity.  It  is  the  truth  of 
things.  It  sees  God's  frown  and  seeks  His  favor  It  stops  sinning. 
It  puts  the  stoniest  barriers  in  the  way  of  sinning  again.  It  looks  to 
what  we  must  be,  as  well  as  to  what  we  have  been.  It  bears  the  noblest 
fruitage  in  a  hundredfold  of  good  deeds  and  turns  blasphemers  into 
apostles.     And  the  moralist  cannot  know  it. 

The  religious  life  is  sundered  wholly  from  the  moral  life  and  ele- 
vated above  it  by  the  initial  fact  of  regeneration. 

Here  is  a  "new  life"  indeed  It  is  a  "new  man"  with  whom  we 
have  to  deal.  It  is  an  implanted  principle  which  goes  on  to  conse- 
quences of  greatest  moment  exactly  in  line  with  the  initial  impulse. 
At  once  it  claims  to  be  more  than  the  moral  life,  introducing  new 
reasons  for  obedience  even  to  what  was  obeyed  before  from  lower 
considerations.  This  is  divine  energy  received  into  the  almost  pas- 
sive soul  of  man,  but  lifting  it  into  a  permanent  partaking  of  the 
divine  life. 

Here  is  the  glory  of  the  religious  life — this  marvelous,  swift,  myste- 
ReiigSuB^Li^^  I'ious,  Subtle  but  eternal  change.  It  may  be  as  swift  as  the  light  and 
is  as  inscrutable  as  the  breathing  of  the  wind.  But  "  by  their  fruits 
shall  ye  know  them."  Powerful  as  omnipotence  can  make  it  and  en- 
during as  the  stars;  that  change  which  no  one  can  produce  and  none 
can  describe;  to  which  the  soul  can  only  consent  to  its  possession  by 
the  will  of  God  to  turn  it  upside  down  and  change  its  texture,  color 
and  career — that  is  the  distinguishing  characteristic  of  a  religious  life. 
There  is  nothing  like  it  in  nature  or  in  morals  except  in  refined  anal- 
ogies. The  only  thing  the  moralist  can  do  about  it  is  to  deny  it, 
because  he  cannot  comprehend  even  the  experience  of  it 


Mohammedan  Funeral  Procession  in  Tangiers,  Morocco. 


47 


A  Humani" 
larian  Age. 


Qrime  and  the  {Remedy. 


Address  by  REV.  OLYMPIA  BROWN. 


T  is  a.  significant  and  encouraging  sign  that  in 
this  great  parliament  of  religion  so  much  time 
is  given  to  practical  questions,  such  as  are  sug- 
gested by  intemperance,  crime,  the  subordiba- 
tion  of  woman  and  other  subjectsdf  a.  similar 
character.  The  practical  applications  of  relig- 
ion are  today  of  more  importance  than  pl^lo- 
sophical  speculation.  All  the  religions  of  the 
world  are  here,  not  to  wrangle  over  the  theo- 
logical differences,  or  forms,  or  modes  of 
worship,  but  to  join  hands  in  one' grand,  heibic 
effort  for  the  uplifting  of  humanity; 

We  live  in  a  humanitarian  age  when  relig- 
ionists and  theologians  are  asking,  not  so 
much,  how  best  to  secure  an  interest  in  the  real 
estate  of  the  eternal  city,  as  how  they  may 
make  this  earth  habitable  for  God's  children.  Not  how  they  may  appease 
the  wrath  of  an  offended  Deity  and  purchase  their  own  personal  salva- 
tion hereafter,  but>how  they  can  bless  their  fellow  men,  here  and  nov/. 
*'  If  ye  love  not  your  brother  whom  ye  have  seen,  how  can  ye  love  God 
whom  ye  have  not  seen?" 

The  cause  and  cure  of  crime  is  one  of  the  most  important  ques- 
tions that  can  engage  the  attention  of  theologian,  philanthropist  or 
statesman.  In  the  complex  society  of  modern  times,  crimes  are 
multiplied,  appearing  in  new  forms  and  disguised  and  concealed  by  the 
methods  which  our  larger  knowledge  and  many  inventions  make 
possible. 

In  our  country,  where  are  gathered  a  great  variety  of  people  repre- 
senting all  nations,  customs  and  languages,  society  is  necessarily 
heterogeneous;  and  in  the  conflict  of  interests  the  greed  of  gain  is 
awakened  and  angry  passions  are  aroused;  in  the  mad  rush  for  the 
wealth  of  the  world  every  man  is  striving  to  be  foremost;  rivalry  and 
selfishness  prompt  to  crime;  oppoffnfiities  for  escape  are  mahy7and 
consequently  violations  of  law  are  frequent,  and,  therefore,  there  is 
pressing  need  that  we  should  consider  what  can  be  done  Xq  remedy 

738 


ItAry. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  739 

these  evils,  lessen  crime,  and  out  of  these  varied  elements  to  pre- 
sent at  last  the  perfected,  well-rounded  human  character  which  shall 
combine  all  the  best  qualities  of  the  various  nations  and  people  congre- 
gated here,  while  at  the  same  time  eliminating  the  vices  and  weakness 
of  each  one. 

The  causes  usually  given  for  crime  are  many,  such  as  poverty, 
evil  associations,  intemperance,  etc.  But  these  are  rather  the  occa- 
sions than  the  causes  of  criminal  conduct.  The  true  philosopher  looks 
behind  all  these  and  finds  inherited  tendencies  one  of  the  most  fruit- 
ful causes  of  crime.  "  The  fathers  and  the  mothers,  too,  have  eaten 
sour  grapes  and  the  children's  teeth  are  on  edge." 

It  is  not  the  intoxicating  cup  but  the  weak  will  which  causes 
drunkenness;  not  the  gold  within  easy  reach  but  the  avaricious  mind 
which  prompts  to  robbery;  it  is  not  the  weakness  of  the  victim,  but  the 
angry  passions  of  the  murderer  which  makes  the  blood  flow.     A  care-       ^^^  Dispiri 
ful  study  of  the  subject,  by  means  of  statistics,  has  shown  that  evil     tj^ns  Hered- 
deeds,  in  a  very  large  proportion  of  cases,  can  be  traced  back  to  the     '  ""^ 
evil  passions  cherished    by  the   immediate   ancestors  of   the  wrong- 
doer, and  our  means  of  tracing  such  connections  are  so  limited  that 
we  really  know  but  a  small  part  of  the  whole  truth. 

A  few  years  ago  public  attention  was  called  to  a  widely  circu- 
lated pamphlet  which  gave  a  history  of  the  Jukes  family,  which  for 
generations  had  been  characterized  by  acts  of  lawlessness  and  crime; 
the  taint  seemed  to  extend  to  every  ramification  of  the  family,  the 
awful  record  showing  that  out  of  many  hundreds  only  one  or  two 
had  escaped  idiocy  or  criminality. 

The  story  of  Margaret,  the  mother  of  criminals,  is  familiar  to  all. 
Margaret  was  a  poor,  neglected,  ignorant  inmate  of  the  almshouse  in 
one  of  the  counties  in  New  York  state;  her  progeny  were  found  in 
the  poorhouses  and  jails  of  that  region  for  generations. 

In  a  recent  report  of  one  of  our  great  reformatories,  the  superin- 
tendent says:  "The  investigations  and  experience  of  the  past  year 
have  served  to  strengthen  the  opinion  that  physical  degeneracy  is  a 
common  cause  of  criminal  conduct,"  which  statement  confirms  the 
theory  that  in  the  majority  of  cases  the  criminal  is  a  man  badly  born. 
So  true  is  it  that  in  all  the  relations  of  life  men  are  dependent  upon 
other  men,  and  each  one  is  interested  to  have  everybody  else  do  right, 
especially  his  own  ancestors! 

Dipsomania  is  now  almost  universally  recognized  as  an  inheritance 
from  the  drinking  habits  of  the  past,  and  all  the  evil  passions  of  men 
bear  fruitage  in  after  generations  in  various  forms  of  crime. 

Recently  a  man  escaped  from  one  of  our  state  prisons  by  killing 
two  of  his  guards;  he  had  been  charged  with  matricide  and  was  con- 
victed of  murder  committed  in  the  most  cruel  and  brutal  manner  and 
without  any  apparent  motive.  The  crime  attracted  much  attention 
from  the  fact  that  he  had  been  reared  with  great  care  and  tenderness 
by  wise  and  good  parents.  At  the  time  of  his  trial  it  was  shown  that 
the  woman  he  had  killed  was  not,  as  he  had  supposed,  his  own  mother, 


740 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Crime  a  He- 
reditary Ten- 
dency. 


Woman  Su- 

greme  in  the 
Lome. 


but  that  his  reputed  parents  had  adopted  him  as  an  infant  in  a  distant 
part  of  the  country  and  had  reared  and  educated  him  as  their  own 
child.  Little  was  learned  concerning  his  parentage  except  that  his 
father  was  a  murderer.  Thus,  in  spite  of  education  and  circumstances, 
the  inherent  tendency  to  murder  asserted  itself  and  the  crime  of  the 
father  was  repeated  in  the  son. 

This  is  but  one  instance,  but  it  is  the  type  of  many  that  are  famil- 
iar to  students  of  this  subject,  all  showing  that  the  criminal  is  often  the 
victim  of  the  mistakes,  the  evil  passions,  the  crimes  of  those  who  went 
before.  As  the  drinking  habit  results,  in  after  generations,  in  epilepsy, 
insanity  and  various  forms  of  nervous  diseases,  so  other  evil  passions 
reappear  in  different  guises  and  give  birth  to  a  great  variety  of  crimes. 
What  can  we  do  to  check  this  great  tide  of  criminality  which  perpet- 
uates itself  thus  from  generation  to  generation,  gathering  ever  new 
strength  and  force  with  time?     How  stop  this  supply  of  criminals? 

There  is  but  one  answer,  men  must  be  better  born,  and  that  means 
that  they  must  have  better  mothers.  We  are  learning  that  not  only 
the  sins  of  the  fathers,  but  the  mistakes  and  unfortunate  conditions  of 
the  mothers,  bear  terrible  fruitage,  even  to  the  third  and  fourth  gen- 
eration. God  has  intrusted  the  mother  with  the  awful  responsibility 
of  giving  the  first  direction  to  human  character. 

In  the  long  months  which  precede  the  birth  of  the  young  spirit 
what  communion  of  angels  may  elevate  and  inspire  her  soul,  thus  giv- 
ing the  promise  of  the  advent  of  a  heavenly  messenger  who  should 
proclaim  peace  on  earth,  good  will  to  men!  Or  what  demons  of  pride, 
avarice,  jealousy  may  preside  over  the  development  of  the  new  life 
sending  forth  upon  earth  an  avenger,  to  lift  his  hand  against  every 
man,  to  blast  the  joys  of  life  and  to  weigh  like  an  incubus  upon  society! 
Woman  becomes  thus  an  architect  of  human  life  with  all  its  possibili- 
ties of  joy  or  sorrow,  of  virtue  or  vice,  of  victory  or  defeat,  and  it  was 
because  of  this  momentous  mission  that  she  was  not  only  given  joint 
dominion  with  man  over  the  earth,  but  was  made  to  be  supreme  in  the 
home  and  in  the  marriage  relation. 

Old  and  New  Testament  Scriptures  alike  announce  the  Divine  fiat 
that  man  is  to  leave  all  things,  his  father  and  his  mother  if  need  be,  and 
cleave  unto  his  wife.  His  personal  preferences,  his  ambitions,  his 
business  of  the  world,  his  early  affections,  all  must  be  subordinate  to 
this  one  great  object  of  the  marriage  relation,  the  formation  of  noble 
human  characters;  and  in  this  creative  realm  woman  is  to  rule  supreme; 
she  must  be  the  arbiter  of  the  home,  that  in  her  divine  work  of  molding 
character  she  may  surround  herself  with  such  conditions,  and  win  to 
herself  such  heavenly  communions,  that  her  children  shall  indeed  be 
heirs  of  God  bearing  upon  their  foreheads  the  stamp  of  the  divine. 

When  in  some  of  our  marriage  ceremonies  she  is  required  to 
promise  implicit  obedience  to  her  lord  and  master,  and  in  so-called 
Christian  states  she  is  bound  by  law  to  work  all  her  lifetime  for  board 
and  clothes,  it  is  evident  that  we  are  not  fulfilling  the  Scriptural  law. 
No  wonder  the  world  is  cursed  with  cowards,  idiots  and  criminals, 


THE  WOkLD'^  CONGRESS  Of  RELIGIONS,  74I 

when  the  mothers  of  the  race  are  in  bondage.  Only  in  an  atmosphere 
of  freedom  can  woman  accomplish  her  grand  destiny.  Napoleon,  on 
being  asked  what  France  most  needed,  replied,  good  mothers.  What 
France,  America  and  all  lands  need  is  a  free  motherhood.  Helen 
Gardner  well  says:  "Moral  idiots,  like  Jesse  Pomeroy  and  Reginald 
Berchall  in  life,  Pecksniffs,  Becky  Sharps  and  Fred  Harmons  in  fiction, 
will  continue  to  cumber  the  earth  as  long  as  conditions  continue  to 
breed  them."  The  race  is  stamped  by  its  mothers,  the  fountain  will 
not  rise  higher  than  its  source,  men  will  be  no  better  than  the  mothers 
who  bear  them,  and  as  woman  is  elevated,  her  mental  vision  enlarged, 
her  true  dignity  established,  will  her  sons  go  forth  armed  with  a  native 
power  to  uphold  the  right,  trample  out  iniquity  and  overcome  the 
world. 

The  battle  for  womanhood  is  the  battle  for  the  race;  upon  her 
dignity  of  character  and  position  depends  the  future  of  humanity.  We 
shall  have  taken  the  first  and  all-important  step  in  doing  away  with 
crime  and  lessening  the  number  of  criminals  when  we  have  emancipated 
motherhood.  The  emancipation  of  women  means  society  redeemed 
and  humanity  saved.  With  the  elevation  of  women  education  will  be- 
come more  effective.  Not  only  will  children  be  better  born,  but  there 
will  be  higher  ideals,  neW  incentives,  and  the  whole  scope  of  education 
and  reform  will  be  enlarged. 

The  Universalist  church,  which  I  have  the  honor  to  represent, 
stands  for  the  humanitarian  element  in  religion.  It  recognizes  the 
Fatherhood  of  God  and  the  brotherhood  of  man.  We  believe  in  a 
God  who  has  made  all  things  good  and  beautiful  in  their  time  and 
whose  supreme  and  beneficent  law  will  work  out  the  final  victory  of 
the  good.  We  believe  that  even  the  poorest,  most  ill-born,  most  mis- 
directed human  being  possesses  capabilities  of  goodness  which  are  in 
their  nature  divine  and  indestructible,  and  which  must  at  last  enable 
him,  by  God's  grace,  to  rise  above  weakness  and  folly  and  sin,  and  to 
share  in  the  inheritance  of  eternal  life.  We  believe  that  love  is  the 
potent  influence  which  shall  at  last  win  all  souls  to  holiness  and  to 
God;  love,  exemplified  and  made  effective  through  the  life,  the  labors, 
the  teachings,  the  death  and  resurrection  of  Jesus  Christ,  who  came  to 
be  a  propitiation  for  the  sins  of  the  whole  world. 

And,  so  believing,  our  church  stands  for  those  humane  methods 
of  dealing  with  the  criminal,  which,  while  protecting  society,  shall  at 
the  same  time  seek  the  reformation  of  the  erring  one. 

Regarding  human  life  as  too  sacred  a  gift  to  be  placed  in  the 
hands  of  human  courts,  we  oppose  capital  punishment  and  we  make 
unceasing  war  upon  such  kinds  of  prison  discipline  as  tend  to  harden 
and  brutalize  the  criminal. 

But  while  so  few  people  believe  in  the  possible  salvation  of  the 
erring,  while  the  spirit  of  true  Christian  love  is  still  so  rare  and  its 
intelligent  application  to  the  work  of  the  world  so  little  sought,  how 
can  officers  be  found  to  fitly  manage  such  institutions  and  conduct 
them  in  the  interest  of  the  highest  humanity?    While  our  legislatures 


742  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

are  still  so  much  imbued  by  the  material  and  utilitarian  spirit  of  pre- 
vious ages  of  selfishness,  how  secure  such  laws  as  shall  represent  the 
philanthropy  and  the  sympathy  of  a  truly  Christian  people?  We  need, 
in  dealing  with  these  humanitarian  questions,  the  mother's  sympathy 
with  her  little  ones.  Mothers,  who  alone  know  at  what  great  cost  a 
human  life  has  been  given  to  the  world,  should  help  to  make  the  laws 
which  affect  the  condition  and  decide  the  earthly  destiny  of  their 
children. 

Our  legislators  have  been  so  much  occupied  with  questions  of 
The  Mothers  tariff  and  taxes,  of  silver  and  coinage  and  other  pecuniary  interests 
Destin^!*^™  °^  *^^^  ^^y  have,  in  a  measure,  neglected  the  higher  objects  of  legisla- 
tion, namely,  the  development  of  a  redeemed  and  perfected  humanity. 
When  the  mothers  sit  in  council  those  subjects  which  affect  the  improve- 
ment of  society,  the  protection  of  the  weak,  the  education  of  the 
youth,  the  elimination  of  the  unfortunate  and  dangerous  classes,  will 
be  made  prominent. 

As  in  the  sick  room  it  is  the  mother's  tender  touch  that  soothes 
the  child's  pain  and  calls  back  the  glow  of  health;  so  in  this  sin-sick 
world  it  must  be  the  loving  sympathy  of  mothers  that  shall  win  back 
the  erring  and  restore  them  to  mental  health  and  moral  beauty.  It  is 
the  glory  of  Christianity  that  it  has  recognized  and  enthroned  woman- 
hood. 

The  great  Master,  first  revealed  Himself  as  the  Messiah  to  a 
woman.  He  wrought  His  first  miracle  at  the  command  of  a  woman, 
and  as  a  recognition  of  the  supremacy  of  motherhood;  He  revealed 
the  great  truths  that  He  came  to  bring  to  women,  and  He  sent  woman 
forth  to  proclaim  the  risen  Lord,  and  so  today  He  commands  women 
to  go  abroad  publishing  the  Gospel  of  a  world's  salvation.  And  shall 
men,  churches  or  governments  dare  longer  to  prohibit  women  from 
obeying  the  command  and  fulfilling  the  divine  decree?  All  reforms 
wait  for  woman's  freedom.  The  only  effectual  remedy  for  crime  is 
the  enlightenment,  independence  and  freedom  of  motherhood. 


Religious  S^^t^  of  G^^^^^Y- 

Paper  by  COUNT  A.  BERNSTORFF 


SHALL  try  to  give  this  short  sketch  as  impar- 
tially as  I  can,  though  this  is  not  easy  for  one 
who  stands  in  the  midst  of  the  contests  about 
which  he  is  going  to  speak  Well  meaning 
patriots  who  wish  to  stir  up  the  activity  of  good 
men  often  give  a  pessimistic  view  of  things; 
others  who  wish  to  show  off  their  country  will 
give  a  too  favorable  coloring  of  the  state  of 
things.  I  mean  only  to  say  what  is  true.  There 
is  no  necessity  to  give  any  coloring.  Things 
are  bad  enough  without  being  exaggerated,  but 
there  is  also  sufficient  good  to  mention  without 
being  obliged  to  add  to  the  truth. 

It  may  truly  be  said  that  Germany  is  a 
I  country  where  spiritual  problems  are  fought  out. 
"^^  V  I  ^  I  feel  happy  to  belong  to  such  a  country  and  to  be 
able  to  take  an  active  share  in  those  struggles.  In  order  to  under- 
stand the  present  condition  of  Germany  we  must  go  back  to  some 
point  in  history  which  gave  a  turning  to  affairs,  and  which  forms  even 
now  the  basis  on  which  religious  life  has  developed.  The  first  is  the 
Reformation.  Germany  is  emphatically  the  land  of  the  Reformation, 
by  which,  of  course,  I  don't  mean  to  say  that  all  Germany  is  Protestant. 
Oh,  nOo  The  reformation  has  divided  Germany  into  two  hostile  camps. 
It  has  been  the  source  of  many  political  and  religious  difficulties. 
Yet  we  praise  God's  name  for  it.  The  Reformation  luckily  had  no 
political  sides;  it  was  a  purely  religious  act. 

Luther  sought  peace  with  God  for  his  own  soul,  and  all  the  acts  of 
penance  could  not  satisfy  the  yearning  of  his  heart.  It  was  only 
when  he  got  to  read  a  Bible — these  bound  teachers — and  when  he 
found  in  it  that  the  just  shall  live  by  faith,  that  he  found  the  peace 
with  God  which  his  heart  was  yearning  after,  through  the  two 
great  principles  of  the  Reformation — that  the  Bible  is  the  only  and  all 
sufficient  source  of  truth,  and  that  man  is  saved  without  his  merits  by 
faith  in  the  dealing  blood  of  Christ.  However,  the  mere  intellectual 
truth  alone  does  not  suffice.   We  must  therefore  consider  the  feeling  of 

743 


Spiritnal 
ProblemB. 


744  ^'^^   WORLD'S  CONGRESS  OF  RELIGIONS, 

the  masses  during  the  early  part  of  the  eighteenth  century  as  the 
second  turning  point. 

Protestantism  revived,  but  only  in  form;  unbelief  carried  the  day. 
The  great  minds  of  the  last  century  failed  to  see  the  truth  of  revela- 
tion. This  is  to  a  great  extent  due  to  the  fact  that  the  repression  of 
Liberty^*^^  °*  orthodox  truths  had  turned  into  enemies  scholars  who  found  a  pleas- 
ure in  quarreling  on  points  of  minor  interest.  The  revival  in  religion 
began  in  what  we  call  the  wars  of  liberty.  When  the  great  Napoleon 
wanted  to  stamp  Prussia  out  of  the  rnap  of  Europe,  when  the  whole 
nation  rose  to  defend  its  national  independence,  men  were  turned  out 
to  seek  God  in  prayer;  and  since  that  day  earnest,  liberal  Christianity 
has  made  its  way  again  in  Germany.  National  differences  seemed  of 
comparatively  small  value  at  that  time,  and  King  Frederick  William 
III,  of  Prussia,  combined  in  his  religion  the  union  of  the  Lutheran  and 
the  Calvinist  churches  into  one  church,  which  he  called  Evangelical. 
Such  a  measure  would  be  impossible  now;  but  in  those  times  of  unbelief 
people  had  ceased  to  attach  any  value  to  differences  in  doctrine,  and 
the  new  revival  was  also  spiritual,  not  ecclesiastical.  Those  who  be- 
gan to  love  their  Saviour  gladly  joined  those  whom  they  found  sim- 
ilarly affected,  without  asking  to  what  church  they  belonged. 

The  increase  of  religious  convictions,  however,  also  increased  the 
opposition  of  special  doctrines.  The  old  feud  between  Lutherans  and 
Calvinists  began  with  renewed  strength,  and  the  friendly  relations  be- 
tween Protestants  and  Catholics  made  way  to  a  sharp  antagonism. 
About  half  a  century  later  the  revolution  of  1848  opened  the  eyes  of 
many  Christians  to  the  unsatisfactory  state  of  many  things  and  the 
numerous  works  of  home  missions  began  about  that  time.  Finally,  in 
1873,  the  organization  of  a  synodal  constitution  for  the  Protestant 
church  brought  a  new  element  into  our  religious  life.  Excuse  me  hav- 
ing begun  with  this  historical  introduction.  The  present  is  always  in 
many  respects  the  child  of  the  past,  and  I  thought  it  would  help  to 
ascertain  the  present. 

The  division  of  Germany  into  a  Catholic  and  Protestant  population 
still  exists  in  all  its  force.  I  am  a  poor  judge  of  the  inner  life  of  the 
Catholic  church,  but  I  must  say  that  she  has  greatly  consolidated  herself. 
Unhappy  measures  of  our  government  to  repress  her  influence,  which 
a  d'cSdSs^  were  in  force  in  1873,  have  only  served  to  increase  her  power.  With 
her  strong  discipline  on  the  power  she  wields  over  the  people  through 
the  confessional,  with  the  assistance  of  a  numerous  political  party  that 
represents  her  interests  in  Parliament,  she  undoubtedly  has  a  large  in- 
fluence. But,  on  the  other.side,  this  has  also  helped  much  to  arouse 
the  Protestant  feeling  of  the  nation;  a  large  Protestant  association  for 
the  protection  of  Protestant  interests  is  gaining  new  adherents  every 
*day.  The  commemoration  of  the  Lutheran  jubilee  in  1883  has  deeply 
stirred  the  heart  of  the  nation,  and  the  day  will  not  easily  be  forgotten 
when,  the  31st  of  last  October,  the  emperor,  with  most  of  the  German 
princes  and  representatives  of  the  queen  of  Great  Britain  and  of  the 
king  of  Sweden  and  Denmark,  of  the  queen  of  the  Netherlands,  assisted 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


745 


at  the  reopening  of  the  beautifully  restored  church  of  Wittemberg,  and 
publicly  declared  their  adherence  to  the  doctrines  of  the  Reformation. 

With  Protestantism,  the  old  feud  between  Lutherans  and  Calvin- 
ists  has  made  way  to  problems  of  greater  importance.  If  I  speak  of 
the  development  of  Protestantism,  I  can  only  speak  of  the  national  or 
state  churches.  The  free  churches,  Methodists,  Baptists,  Mennonites, 
even  the  highly  honored  body  of  the  Moravian  brethren  and  the 
Lutherans  in  Prussia,  do  a  good  work  for  the  saving  of  individual 
souls,  and,  weighed  in  the  balance  of  heaven,  this  work  will  not  be  ac- 
counted lightly,  but  their  numbers  are  small  and  their  influence  in  the 
national  life  of  Germany  is  smaller  still.  The  great  struggle  and 
problems  of  the  day  are  fought  out  within  the  national  churches,  and 
this  is  not  only  true,  is  voluntary  conviction  in  the  press  and  by  simi- 
lar means,  but  also  is  the  official  battle-ground  provided  in  the  synod. 
Our  churches  have  their  own  voice  ever  in  public  life,  and  the  very 
abuse,  heaped  on  the  general  synod  of  Prussia,  for  her  clear  testimony 
of  the  old  truths  of  the  Gospel,  is  a  sure  sign  of  her  influence. 

At  first  a  number  of  persons  were  eleeted  into  the  synod  only  be- 
cause they  were  expected  to  make  opposition  to  the  clergy,  but  this  is 
long  past.  Even  the  Berlin  synod  has  a  majority  which  holds  in  part 
the  doctrines  of  Christianity,  and,  since  this  is  the  case,  she  has  a 
noble  work  to  do  with  the  spiritual  wants  of  our  large  metropolis.  A 
large  party  of  our  church  is  striving  at  a  greater  independence  from 
the  state.  We  deny  not  that  we  have  entered  with  mighty  adversaries, 
but  we  are  prepared  for  the  struggle.  The  socialist  movement  spreads 
utter  atheism  among  the  working  classes.  Perhaps  it  has  never  before 
been  uttered  with  such  emphasis  that  there  is  no  God.  But  often  all 
this  is  only  the  case  among  the  neglected  masses  of  our  large  cities.  In 
the  country  even  the  leaders  of  social  democracy  restrain  from  saying 
anything  against  religion  because  they  know  that  it  would  compromise 
their  cause. 

We  have  men  who  want  to  form  a  new  religion,  or  a  moral  society 
without  religion,  but  the  so-called  ethical  movement  found  but  few  ad- 
herents. A  lieutenant-colonel  left  the  army  to  work  for  a  colorless 
Christianity,  in  which  everybody  might  go  in;  but  his  followers  are  not 
many.  All  these  more  negative  forms  of  religious  beliefs  meet  with 
loud  applause  at  first,  but  very  few  join  them  actively.  Where  there 
is  real  religious  work  one  turns  to  the  old  Bible. 

The  greatest  danger  we  are  under  is  perhaps  a  new  critical  school 
of  theology.  The  lately  deceased  Professor  Rietschl  has  introduced  a 
new  system  superior  to  the  old  rationalism,  eminently  clever,  yet 
dangerous.  Biblical  terms  are  used,  but  another  meaning  given  to 
them.  In  this  theology  Christ  is  not  pre-existent  from  all  eternity, 
but  only  a  man  in  whom  divine  life  has  come  to  its  highest  develop- 
ment; the  great  fact  of  redemption  only  symbols;  prayer  is  some  way 
only  a  gymnastic  exercise  of  the  soul,  helpful  as  such  to  him  who 
prays,  but  not  heard  in  heaven.  Numerous  students  are  under  the 
charm  of  this  school,  and  many  people  think  that  it  will  soon  have 
possession  of  all  our  pulpits. 


Church  and 
State. 


Ethical  Move- 
ment. 


746 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


I  do  not  share  their  fear.  There  are  too  many  forces  of  divine 
help  in  our  congregations  now  to  render  this  possible,  and  to  these 
forces  I  must  lastly  refer.  We  have  faithful  preaching  in  many  of  our 
churches,  and  where  the  Gospel  is  preached  in  power  and  in  truth  the 
churches  are  not  empty.  We  have  an  honest  fight  for  the  truth  in  our 
synods.  Even  in  the  capital  the  orthodox  Christians  have  rallied  to 
gain  the  victory  and  they  carried  the  day. 

We  have  the  great  organizations  of  home  mission  work,  deacon- 
esses' institutions,  reformatories,  workingmen's  city  missions  and  so 
forth.     These  are  only  examples. 

We  have  a  large  religious  press.  The  sermons  published  by  the 
Berlin  city  mission  are  spread  in  one  hundred  and  twelve  thousand 
PreS.^^^^^°'^^  copies  every  week.  A  great  number  of  so-called  Sunday  papers,  that 
is,  not  political  papers,  which  appear  on  Sunday,  but  small  religious 
periodicals,  which  give  good  religious  reading  to  the  people,  are  circu- 
lated, besides  the  sermons,  to  a  great  extent  by  voluntary  helpers. 
We  are  making  way  to  a  better  observation  of  the  Lord's  day,  The 
new  law  on  the  social  question  has  closed  our  shops  on  Sunday,  and 
the  complaints  raised  against  this  measure  at  first  soon  made  way  to  a 
sense  of  gratitude  for  the*  freedom  to  weary  people  who  have  hard 
work  during  the  week. 

Our  emperor  and  empress  have  given  a  powerful  stimulus  to  the 
building  of  new  churches.  The  empress  tries  to  stimulate  the  ladies 
to  more  of  what  you  call  woman's  work,  and  a  society  of  three  thou- 
sand women  in  Berlin  last  winter  shows  that  her  call  was  not  in  vain. 
We  have  altogether  learned  a  great  deal  more  of  aggressive  Chris- 
tianity. Our  Sunday-schools  have  nearly  doubled  in  the  last  three  years. 
The  institute  founded  for  training  evangelists  has  been  removed  to 
Barmes,  where  it  works  more  efficiently.  Lay  work,  unknown  in  for- 
mer generations,  quietly  but  steadily  gains  ground.  I  could  mention 
a  number  of  eminent  laymen  who  no  longer  object  to  presenting  the 
Gospel  publicly.  We  are  not  afraid  for  the  cause  of  believing  evangel- 
ical Christianity  in  Germany;  it  is  more  a  power  now  than  it  ever  was, 
though,  of  course,  in  every  land  and  at  all  times  only  a  minority  truly 
and  fully  experience  the  depths  of  religious  feeling. 

I  did  not  mention  the  last  Jewish  movement,  because  I  hold  it  to 
be  purely  political,  not  religious.  It  is  one  of  the  things  that  we  have 
to  contend  with,  but  a  beginning  has  been  made.  There  is  much  dark- 
ness in  Germany,  but  there  is  also  much  light.  May  God  grant  that 
the  light  increase. 


Aggres  8  i  V  e 
Christianity. 


Christianity  and  the  N^g^o- 

Address  by  BISHOP  B.  W.  ARNETT,  D.  D.,  of  the  African  M.  E.  Church. 


E  have  gathered  from  the  east,  from  the 
west,  from  the  north,  from  the  south 
this  day  to  celebrate  the  triumph  of 
human  freedom  on  the  American  con- 
tinent. For  there  is  not  one  slave 
within  all  of  our  borders.  There  is  no 
master.  From  Huron's  lordly  flood 
to  where  the  venturesome  Magellan 
passed  from  sea  to  sea  in  the  south, 
every  man  is  free,  owning  no  master 
save  his  own  free  will  on  earth  and 
his  God  in  heaven. 

The  greatest  of  all  things  created, 
visible  or  invisible,  that  we  know  of, 
is  man.  He  is  the  greatest  mystery  of 
creation.  The  world  was  made  for 
him.  The  ultimate  design  of  God  can- 
not be  fully  comprehended  until  we  see  the  dust 
standing  erect  in  the  form  of  man,  with  body, 
soul  and  spirit;  a  compound  of  matter  and  mind, 
material  and  immaterial,  and  a  mortal  and  an  immortal  being,  the 
master  of  the  realm  of  thought. 

I  congratulate  the  representatives  of  all  nations  of  the  earth  who 
have  assembled  in  this  hall  this  day — a  day  around  which  clusters  so 
much  history,  so  much  hope,  and  so  much  liberty.  We  have  met  for 
the  first  time  since  the  children  of  Noah  were  scattered  on  the  plains 
of  Shinar.  The  parliament  at  Shinar  plotted  treason  against  the 
divine  command  and  Providence;  inaugurated  a  rebellion  against 
heaven;  their  tongues  were  confused  and  they  were  banished  until 
this  day;  in  fact,  this  is  the  adjourned  meeting,  from  Shinar  to  Chi- 
cago. They  met  to  show  their  disloyalty  to  God;  we  have  met  to  dis- 
cuss the  subjects  which  are  ultimately  connected  with  our  present 
happiness  and  the  future  prosperity  of  our  race  and  country. 

The  evolution  in  the  religious  thought  of  the  world  has  enabled 
us  to  assemble  in  one  place  and  of  one  accord,  to  compare  notes,  to 

747 


To   Examine 
the  Truth* 


748  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

examine  the  truth,  in  order  that  our  faith  might  be  strengthened,  and 
our  hopes  brightened,  and  our  love  increased  toward  the  fundamental 
truths  of  each  of  our  religions.  We  are  to  make  a  report  of  the  battles 
fought,  of  the  victo.ries  won  in  search  after  truth.  Also  to  report  the 
discoveries  made  in  the  investigation  of  the  material  world  and  in  the 
realms  of  mind  and  thought,  and  to  give  the  latest  conclusions  of  phi- 
losophy about  the  relations  of  God,  man,  and  the  world.  In  fact,  we 
are  to  see  whether  the  fundamental  truth  of  philosophy  is  not  the  same 
as  the  fundamental  truth  of  theology,  whioh  is  God.  It  has  been  said 
that  philosophy  searches  for,  but  religion  reveals  God.  Our  duty  will 
be  to  show  that  revealed  religion  is  superior  to  natural  religion  in  giving 
us  a  true  knowledge,  the  new  and  true  conception  of  God;  His  nature. 
His  attributes,  communicable  and  uncommunicable;  His  relation  to 
the  physical,  moral  and  mental  world,  as  the  Creator,  Preserver  and 
Governor. 

But  there  are  two  revelations  of  God — the  one  written  and  the 
Two  Rev  1  ^^^^^  unwritten.  The  unwritten  revelation  of  God  is  nature,  from 
atioM  of  God.  whose  forms  of  matter  and  systems  of  operating  forces  flash  the  sug- 
gestions of  infinite  power,  goodness  and  wisdom.  The  Bible  is  the 
written  revelation  of  God,  and  is  open  to  the  gaze  of  man  and  subject 
to  interpretation.  It  contains  truths  which  are  subject  to  explanation. 
Thetheologian  is  the  interpreter,  not  alone  of  the  Bible,  but  also  of  nature 
and  Providence.  He  is  to  interrogate  nature  and  to  give  her  answers 
according  to  the  rules  of  reason  and  science.  He  is  to  interrogate  the 
truths  as  found  in  Revelation  and  explain  them  in  the  light  of  the 
church  of  God. 

The  Negro  is  older  than  Christianity,  as  old  as  man,  for  he  is  one 
One  of  the  Le-  ^^  ^^  legitimate  sons  of  his  father  and  grandfather.  In  some  way  or 
gitimate  Sons  other  he  has  been  connected  with  the  history  of  every  age  and  every 
***  Ser.^^  work,  so  that  no  history  of  the  past  is  complete  without  some  refer- 
ence to  the  Negro  or  his  home,  Africa,  whose  soil  has  been  abun- 
dantly fruitful  in  some  of  the  best  and  many  of  the  worst  of  human 
productions. 

The  Negro's  home,  Africa,  was  the  home  of  Dido,  cf  Hannibal; 
the  scene  of  Scipio's  triumphs  and  Jugurtha's  crimes;  it  also  has  been 
the  home  of  scholars,  of  philosophers,  of  theologians,  of  statesmen 
and  of  soldiers.  It  was  the  cradle  of  art  and  of  science.  In  the  first 
days  of  Christianity  it  contributed  more  than  its  proportion  of  the 
early  agents  of  the  propagators  of  the  new  religion.  Luke,  the  be- 
loved physician,  was  from  Cyrene,  an  African  by  birth,  if  not  by  blood. 
Lucjus,  of  Cyrene,  was  one  of  the  first  teachers  of  Christianity  and 
was  from  Africa.  Simpn,  the  father  of  Rufus  and  Alexander,  was  a 
Cyrenian.  It  was  this  black  man,  a  native  of  an  African  city,  who 
became  the  cross-bearer  of  the  Son  of  God  on  his  way  to  Calvary. 

Africa,  having  contributed  either  by  birth  or  blood  to  the  estab- 
lishment of  the  religion  of  Christ  upon  earth,  certainly  her  sons  and 
daughters  ought  to  be  permitted  to  enjoy  the  blessings  purchased  with 
so  much  sorrow,  suffering  and  tears.    Among  the  early  teachers  of 


Bishop  B.  W.  Arnett,  D.  D.,  Wilberforce,  Ohio. 


750 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Life,  Liberty 
and  Happiness. 


Sample  of  the 
Christian  N  e- 
gro. 


The  Slave 
Trade. 


Antioch  was  one  Simon,  who  was  called  Niger.  Thus  we  have,  at 
least,  one  evangelist  and  four  of  the  early  teachers  of  Christianity 
who  were  Africans. 

We  do  fervently  pray  and  earnestly  hope  that  the  meeting  held  this 
day  will  start  a  wave  of  influences  that  will  change  some  of  the  Chris- 
tians of  this  land  in  favor  of  the  brotherhood  of  man,  and  from  this 
time  forward  they  will  accord  to  us  that  which  we  receive  in  every 
land  except  this  "  land  of  the  free  and  home  of  the  brave." 

All  we  ask  is  the  right  of  an  American  citizen;  the  right  to  life, 
liberty  and  happiness,  and  that  be  given  us  the  right  and  privileges 
that  belong  to  every  citizen  of  a  Christi^p^  commonwealth.  It  is  not 
pity  we  ask  for,  but  justice;  it  is  not  hel^',  but  a  fair  chance;  we  ask 
not  to  be  carried,  but  to  be  given  an  opportunity  to  walk,  run  or  stand 
alone  in  our  own  strength,  or  to  fall  in  our  own  weakness;  we  are  not 
begging  for  bread,  but  for  an  opportunity  to  earn  bread  for  our  wives 
and  children;  treat  us  not  as  wards  of  a  nation  nor  as  objects  of  pity, 
but  treat  us  as  American  citizens,  as  Christian  men  and  women;  do 
not  chain  your  doors  and  bar  your  windows  and  deny  us  a  place  in 
society,  but  give  us  the  place  that  our  intelligence,  our  virtue,  our 
industry  and  our  courage  entitle  us  to.  "  But  admit  none  but  the 
worthy  and  well  qualified." 

When  you  look  for  a  sample  of  the  Christian  Negro,  do  not  go  to 
the  depot  of  some  southern  town,  or  the  Hell's  Half  Acre  of  some  city, 
or  to  the  poorhouse,  or  jail  or  penitentiary.  You  won't  find  the  model 
Negro  there;  he  has  moved  from  such  places  thirty  years  ago.  It  is 
possible  to  find  some  of  his  children  still  lingering  about  the  old  home- 
stead, but  the  Christian  and  model  Negro  is  living  in  the  city  of  indus- 
try and  thrift,  and  in  the  cottage  of  comfort  and  ease,  which  he  has 
dedicated  to  religion,  morality  and  education,  and  morning  and  even- 
ing the  p'asser-by  may  hear  music  from  the  piano  or  organ  of  ''Home, 
Sweet  Home,"  the  dearest  spot  on  earth. 

We  speak  not  thus  in  anger,  but  in  words  of  truth  and  soberness. 
We  know  what  has  been  done  in  the  name  of  Christianity,  in  the  name 
of  religion,  in  the  name  of  God.  We  were  stolen  from  our  native  land 
in  the  name  of  religion,  chained  as  captives  and  brought  to  this  conti- 
nent in  the  name  of  the  liberty  of  the  Gospel;  they  bound  our  limbs 
with  fetters  in  the  name  of  the  Nazarene  in  order  to  save  oar  souls; 
they  sold  us  to  teach  the  principles  of  religion;  they  sealed  the  Bible 
to  increase  our  faith  in  God;  pious  prayers  were  offered  for  those  who 
chained  our  fathers,  who  stole  our  mothers,  who  sold  our  brothers  for 
paltry  gold,  all  in  the  name  of  Christianity,  to  save  our  poor  souls. 
When  the  price  of  flesh  went  down  the  interest  in  our  souls  became 
small;  when  the  slave  trade  was  abolished  by  the  strong  hand  of  true 
Christianity,  then  false  Christianity  had  no  interest  in  our  souls  at  all. 
Christianity  has  always  had  some  strong  friends  for  the  negro  in  the 
south  and  in  the  north;  men  who  stood  by  him  under  all  circumstances. 


Mosique  of  Kaid  Bey. 


Qhristlan  Evangelism  in  America, 


Address  by  REV.  JAMES  BRAND,  of  Oberlin,  Ohio. 


The  Great 
A.wakening. 


HRISTIAN  Evangelism  is  the  preaching  or  pro- 
mulgation of  the  Gospel  of  Christ.  But  this  is 
too  general  for  our  present  purpose.  The  word 
must  be  used  here  in  a  more  restricted  sense. 
I  must  avoid  narrowing  my  theme  to  simply 
the  work  of  itinerant  evangelists  on  the  one 
hand  and  widening  it  to  the  general  preaching 
of  Christian  truth  on  the  other.  My  purpose 
is  to  examine  the  place  and  influence  in  the 
development  of  American  Christianity  of  spe- 
cial evangelistic  movements  which  have  ap- 
>  peared  from  time  to  time  in  our  history.  The 
theme  will  thus  cover  what  we  are  accustomed 
to  call  general  revivals  or  special  Pentecostal 
seasons  in  the  progress  of  Christ's  kingdom. 
The  first  century  of  religious  history  in  this 
country  was  largely  devoted  to  church  polity  and 
the  relation  of  religion  to  the  state.  Spiritually 
it  was  a  rather  barren  period.  There  had  been  some  revivals  from 
1670  to  1712,  but  they  were  local  and  limited  in  extent.  The  firsc 
great  movement  which  really  molded  American  Christianity  was  in 
1 740- 1 760,  called  "The  Great  Awakening,"  under  the  leadership  of 
Jonathan  Edwards  Whitefield,  Wesley  and  the  Tennants,  of  New 
Jersey.  This  movement  was  probably  the  most  influential  force  which 
has  ever  acted  upon  the  development  of  the  Christian  religion  since 
the  Protestant  reformation.  In  1740  the  population  of  New  England 
was  not  more  than  250,000,  and  in  all  the  colonies  about  2,000,000. 
Yet  it  is  estimated  that  more  than  50,000  persons  were  converted  to 
Christ  in  that  revival — a  far  greater  proportion  than  at  any  other 
period  of  our  history.  This  movement  overthrew  the  so-called  "half 
way  covenant,"  a  pernicious  system  which  had  filled  both  the  churches 
and  pulpits  with  unconverted  men.  In  1740  men  without  any  pre- 
tense of  piety  studied  theology,  and  "if  neither  heretical  or  openly 
immoral  were  ordained  to  the  ministry,"  and  multitudes  of  men  were 
received  to  church  membership  without  any  claim  to  Christian  life. 

752 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.. 


753 


Necessity    of 


The  great  awakening  reversed  that  state  of  things.  Students  of  the- 
ology were  converted  in  great  numbers,  and  prominent  men  to  the 
number  of  twenty,  who  had  been  long  in  the  pulpits  in  and  about  Bos- 
ton, regarded  George  Whitefield  as  the  means,  under  God,  of  their 
conversion  to  Christ.  This  revival  was  not  confined  to  New  England 
or  to  any  one  body  of  Christians.  All  denominations  in  New  York, 
Pennsylvania,  New  Jersey  and  the  south  were  equally  blessed.  The 
movement  awakened  the  public  mind  more  fully  to  the  claims  of  home 
missions,  especially  among  the  Indians.  It  likewise  gave  a  great 
impulse  to  Christian  education.  The  founding  of  Princeton  college 
was  one  of  the  direct  fruits.  Dartmouth  college,  founded  in  1769,  also 
sprang  from  the  same  impulse.  The  proposition  that  in  the  preaching 
of  the  Gospel  the  distinction  should  be  maintained  between  the  regen- 
erate and  unregenerate,  and  that  the  church  must  be  composed  of 
converted  souls  only,  has  been  accepted  by  substantially  all  evangel- 
ical denominations  since  that  time.  The  great  doctrines  made  espe- 
cially prominent  in  this  religious  movement  were  those  required  to 
meet  the  peculiar  circumstances  of  the  times,  viz.,  the  sinfulness  of 
sin,  the  necessity  of  conversion  and  justification  by  faith  in  Christ  Conversion, 
alone.  These  doctrines  were  the  mighty  forces  wielded  by  the  leaders 
of  that  time,  and  resulted  in  the  recasting  of  the  religious  opinions  of 
the  eighteenth  century. 

The  second  general  evangelistic  movement,  1 797-18 10,  generally 
called  the  revival  of  1800,  was  hardly  less  important  as  a  factor  in  our 
Christian  life  than  its  predecessor.  It,  too,  followed  a  period  of  formal- 
ism and  religious  barrenness.  It  was  the  epoch  of  French  infidelity  and  of 
Paine's  "Age  of  Reason,"  from  which  this  revival  emancipated  America 
while  France  was  left  a  spiritual  wreck.  Up  to  this  time  almost  nothing 
had  been  done  in  the  line  of  foreign  missions,  and  there  were  hardly 
any  permanent  institutions  of  a  national  character  for  the  spread  of  the 
Gospel  apart  from  the  churches  and  three  or  four  colleges.  From  this 
movement  sprang,  as  by  magic,  nearly  all  the  great  national  religious 
institutions  of  today.  The  "Plan  of  Union"  in  1801  to  evangelize  New 
Connecticut — Andover  Seminary  in  1808  to  provide  trained  pastors; 
the  American  Board,  representing  two  or  three  denominations,  in  1801; 
the  American  Baptist  Missionary  Union,  in  1814;  the  American  Edu- 
cation Society,  in  1815;  the  Methodist  Episcopal  Missionary  Society, 
in  1819;  the  Yale  Theological  Department,  in  1822;  American  Tem- 
perance Society,  in  1826;  American  Home  Missionary  Society,  in  1830; 
East  Windsor  Theological  Seminary,  in  1833.  Here,  again,  all  relig- 
ious bodies  were* equally  enriched  and  enlarged  by  the  stupendous 
impulse  given  to  religious  thought  and  activity  by  this  revival.  The 
leading  characteristic  of  this  movement,  so  far  as  doctrines  were  con- 
cerned, was  the  sovereignty  of  God.  The  success  of  the  colonies  in 
Ihe  Revolutionary  war,  the  establishment  of  national  independence,  the 
awakening  forces  of  material  and  industrial  development,  together  with 
the  prevailing  rationalistic  and  atheistic  influence  of  France,  had  pro- 
duced a  spirit  of  pride  and  self-sufficiency  which  was  hostile  to  the 


EeviTalof  1800. 


1U 


THk  WOkLD'S  CdNCMSS  dP  MLlCldNS. 


The    Third 
Great  Move- 
ment. 


The  Fourth 

Pentecostal 

Season. 


liitest  Evan- 
g  listic  Move- 
ments. 


authority  of  God,  and,  of  course,  antagonistic  to  the  Gospel.  To  mfeet 
this  state  of  the  public  mind,  evangelistic  leaders  were  naturally  led  to 
lay  special  emphasis  upon  the  absolute  and  eternal  dominion  of  God, 
as  the  infinitely  wise  and  benevolent  Ruler  of  the  universe,  and  man  as 
His  subject,  fallen,  dependent,  guilty,  to  whom  pardon  was  offered. 
Here  was  found  the  divine  corrective  of  the  perils  which  were  threat- 
ening to  overwhelm  the  country  in  barren  and  self-destructive  mate- 
rialism. 

The  third  great  m'ovement  was  in  1 830-1 840.  The  tendency  of 
the  human  mind  is  to  grasp  certain  truths  which  have  proved  specially 
effective  in  oiie  set  of  circumstances  and  press  them  into  service  under 
different  circumstances,  to  the  neglect  of  other  truths.  Thus  the  se- 
verity of  God,  which  had  needed  such  peculiar  emphasis  in  1800,  came 
to  be  urged  to  the  exclusion  of  those  truths  which  touch  the  freedom 
and  responsibility  6f  man.  When,  therefore,  this  third  revival  period 
began,  the  truths  most  needed  were  the  freedom  of  the  will,  the  nature 
of  the  moral  law,  the  ability  and  therefor-^  the  absolute  obligation  of 
man  to  obey  God  and  rnake  himself  a  new  heart.  Accordingly, 
these  were  the  mighty  weapons  which  were  wielded  by  the  great 
leaders,  Finney,  Nettleton,  Albert  Barnes  and  others,  in  the  revival  of 
that  period.  Thus  a  counter  corrective  was  administered  which 
tended  not  only  to  correct  and  convert  vast  multitudes  of  souls,  but 
also  to  establish  the  scriptural  JDalance  of  truth. 

The  fourth  pentecostal  season,  which  may  be  called  national  in  its 
scope,  was  in  1857-9.  At  that  time  inordinate  worldliness,  the  passion 
for  gain  and  luxury,  had  been  taking  possession  of  the  people.  The 
spirit  of  reckless  speculation  and  other  immoral  methods  of  gratifying 
material  ambition  had  overreached  itself  and  plunged  the  nation  into 
a  financial  panic.  The  Divine  Spirit  seized  this  state  of  things  to  con- 
vict men  of  their  sins.  The  result  was  a  great  turning  to  God  all  over 
the  land.  In  this  awakening  no  great  leaders  seem  to  stand  out  pre- 
eminent. But  the  plain  lessons  of  the  revival  are  God's  rebuke  of 
worldliness,  the  fact  that  it  is  better  to  be  righteous  than  to  be  rich, 
and  that  nations,  like  individuals,  are  in  His  hands. 

The  latest  evangelistic  movements  which  are  meeting  this  new  era 
and  are  destined  to  be  as  helpful  to  American  Christianity  as  any  pre- 
ceding ones  are  those  under  the  present  leadership  of  men  like  Messrs. 
Moody  and  Mills  and  their  confreres.  These  revivals,  though  perhaps 
lacking  the  tremendous  seriousness  and  profundity  of  conviction  which 
came  from  the  Calvinist  preachers  dwelling  on  the  nature  and  attributes, 
of  God,  nevertheless  exhibit  a  more  truly  balanced.  Gospel  than  any 
preceding  ones.  They  announce  pre-eminently  a  Gospel  of  hope. 
They  emphasize  the  love  of  God,  the  sufficiency  of  Christ,  the  guilt  and 
unreason  of  sin,  the  privilege  of  serving  Christ  and  the  duty  of  imme- 
diate surrender.  If  men  said,  'Ts  not  the  Gospel  being  outgrown?"  They 
said,  "No,  that  cannot  be."  If  they  said,  **Is  the  doctrine  broad  enough 
and  deep  enough  to  lead  the  progress  of  the  race  in  all  stages  of  its  devel- 
opment and  be  the  text-book  of  religious  teaching  to  the  end  of  time?" 


THE  WOULD' $  CONGRESS  OF  kELIGlom, 


'J'5$ 


They  said,  "Yes."  Why?  Because  Christ's  teachings  are  based  upon 
certain  indestructible  principles  of  human  nature  that  never  change. 
They  are  based  upon  the  moral  sentiment  of  the  soul. 

1  have  spoken  of  these  general  revivals  as  evangelistic  movements. 
It  must  not  be  inferred,  however,  that  they  are  merely  human  under- 
takings. They  originate  with  the  Spirit  of  God.  Leading  men,  whether 
as  general  evangelists  or  evangelistic  pastors,  were  moved  by  the  Di- 
vine Spirit  to  yearn  for  the  deepening  of  religious  life  and  the  conver- 
sion of  the  multitudes.  As  of  old  God  from  time  to  time  chooses 
Him  a  Moses,  fits  him  for  his  work  and  gives  him  a  message.  This  di- 
vine superintendence,  rather  than  any  human  sagacity,  explains  the 
peculiar  types  of  truth  and  the  special  adaptations  of -doctrines  to  the 
circumstances  at  different  stages  of  our  national  life,  to  meet  the  pecul- 
iar perils  or  tendencies  of  such  times.  This  only  proves  that  Christ  is 
the  head  of  His  church  and  does  not  abandon  it  to  the  discretion  of 
any  set  of  men. 

The  Scripture  truths  which  have  been  specially  instrumental  in 
these  great  spiritual  awakenings,  perhaps,  should  have  a  more  specific 
consideration.  Manifestly,  no  one  school  of  theology  can  claim  pre- 
eminence. Calvinism,  old  schpol  and  new  school  on  the  one  hand,  Truths 
and  Arminianism  on  the  other,  have  been  alike  blessed  at  different 
times  in  the  conversion  of  souls.  The  earlier  evangelists  dwelt  upon 
the  nature  and  attributes  of  the  Divine  Being.  They  preached  the 
utter  depravity  of  man,  the  unspeakable  guilt  of  sin,  the  infinite  doom 
of  final  impenitence.  They  said,  "Nothing  but  eternal  woe  is  possible 
to  one  who  will  not  come  into  harmony  with  God."  This  was  not  to 
frighten  men  into  religion,  but  as  a  philosophical  fact  in  the  nature  of 
things.  It  was  to  arouse  them  out  of  deadly  apathy  to  rational 
concern  as  to  their  spiritual  condition,  and  it  was  effective.  White- 
field's  great  topic  was,  "The  Necessity  of  the  New  Birth,"  because  this 
was  a  neglected  truth.  It  was  said  at  the  time  that  Whitefield  had 
"infatuated  the  multitude  with  his  doctrine  of  regeneration,  and  free 
grace,  and  conversion,  all  of  which  was  repugnant  to  common  sense." 

There  can  be  no  doubt  that  this  form  of  evangelism  we  are  con- 
sidering has  had  a  very  helpful  influence  upon  the  development  of  our 
American  Christian  life.  Yet  it  must  be  said  jn  conclusion,  that  these 
powers,  of  evangelism  are  liable  to  be  attended  by  one  serious  peril. 
Some  churches  have  been  led  by  them  to  depend  almost  together 
upon  outside  evangelists  and  general  movements  for  the  winning  and 
gathering  of  souls,  rather  than  upon  the  regular  work  of  the  settled 
pastor  and  the  ordinary  services  of  consecrated  church  members.  In 
such  cases  church  work  becomes  spasmodic,  and  the  preaching  of  the 
pastor  has  often  become  educational  instead  of  being  also  distinctively 
evangelistic.  This  dependence  of  a  .church  upon  great  periodical 
movements  and  help  for  the  conversion  of  souls  in  its  own  vicinity,  is 
not,  of  course,  a  necessary  result  of  general  revivals,  but  it  is  an  evil 
which  is  liable  to  follow.  To  guard  against  the  evil  two  things  are 
essential: 


Moved  by  the 
Divine  Spirit. 


The  Scripture 


Serious  Peril 


756  THE  WORLD'S  CONGRESS  OE  kELlGIONS. 

First.    A  higher  conception  of  the  mission  of  the  local  church. 

The  fact  should  never  be  lost  sight  of,  that  the  local  church  itself  is, 

Missionofthe  after  all,  the  responsible  body  for  the  evangelization  of  its  own  vicin- 

Locai  Church,  j^y,  \  would  be  the  last  to  disparage  outside  evangelists,  but  it  is  man- 
ifestly not  God's  design  that  churches  should  depend  upon  any  great 
combined  movement.  They  are  to  depend  rather  upon  the  Christ- 
likeness  of  their  own  membership  and  the  evangelistic  preaching  of 
their  pastors.  The  true  aggressive,  soul-reviving  power  under  God  for 
any  community  is  the  real  people  of  God  in  that  community,  if  there 
are  any.  More  stress  must  be  laid  upon  consecrated  church  member- 
ship. 

Second.     A  new  evangelistic  ministry.     That  means  men  in  the 

pulpits,   men   impressed   with   the   infinitely  practical  reach  of  their 

work,  the  awful  responsibility  of  their  position,  and  their  utter  depend- 

A  New  Evan,  ence  upon  the  Holy  Spirit.     It  means  men  closeted  more  with  God. 

^iwtic  Min-  ^j^  hour  with  Him  is  worth  a  week  among  the  people.  We  must  get 
ourselves  under  the  burden  of  those  views  of  mankind  which  weighed 
upon  the  soul  of  Christ  and  led  Him  to  the  cross;  those  great  truths 
which  underlie  God's  government,  which  undergird  the  Christian's 
hope,  which  appeal  to  the  sinner's  reason  and  intensify  his  rational 
fears. 

Perhaps  the  supreme  suggestion  of  the  whole  subject  for  this  rush- 
ing, conceited,  self-asserting,  money-grasping,  law-defying,  Sabbath- 
desecrating,  contract-breaking,  rationalistic  age  is,  that  we  are  to  return 
to  the  profound  preaching  of  the  sovereignty  of  God. 


International    /arbitration. 

Paper  by  THOMAS  J.  SEMMES,  of  Louisiana. 


URING  six  and  a  half  centuries,  from  Numa  to 
Augustus,  the  temple  of  Janus  was  closed  only 
six  years.  Roman  civilization  is  character- 
ized by  a  disdain  of  human  life,  until  it  became 
a  sanguinary  thirst.  It  was  for  them  a  joy 
to  cause  the  death  of  others.  Hence  their 
hatred  to  the  Christian  religion,  although 
so  indifferent  to  all  religion;  the  manner  in 
which  the  Christians  regarded  things,  human 
and  Divine,  was  essentially  opposed  to  the 
Roman  view  and  inspired  a  profound  antip- 
athy. It  is  no  doubt  true  that  in  proportion 
as  the  intellectual  faculties  developed  men 
learned  to  appreciate  their  superiority  over 
the  material  element.  But  intellectual  de- 
velopment of  itself  does  not  weaken  the  influ- 
ence of  the  body  on  the  soul;  it  only  im- 
presses on  the  passions  more  refined  tendencies.  It  stimulates  gen- 
erous emotions,  such  as  the  love  of  glory  and  patriotism;  it  excites  in 
the  egotist  the  thirst  for  riches  and  honors.  This  is  the  reason  why 
the  military  spirit  is  manifested  even  in  an  advanced  state  of  civiliza- 
tion; the  worship  of  force  is  established  under  the  name  of  glory  or 
patriotism.  These  are  only  names  for  Jupiter  and  Hercules — the  object 
of  the  worship  is  the  same. 

In  the  beginning  of  Roman  domination  international  law  had  no  Federation  of 
real  existence;  the  Roman  world  was  in  fact  a  federation  of  peoples,  t^®  Peoples, 
under  the  same  ruler  as  soverign  arbitrator;  the  allies  and  confederates 
of  Rome  were  subjects  who  preserved  the  appearance  of  liberty. 
This  union  of  states  did  not  resemble  the  society  of  free  and  equal 
states,  like  that  of  modern  times;  it  was  a  society  of  states,  equally 
subject  to  Roman  power,  though  the  forms  of  subjection  were  dif- 
ferent. At  a  later  period  appearances  were  abandoned;  the  territories 
of  allies,  confederates  and  kings  were  divided  into  Roman  provinces, 
subject  to  the  imperial  power.    Then  came  Christ,  who,  uniting  in  His 

757 


758  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

person  God  and  man,  revealed  to  the  world  the  doctrine  of  charity 
and  the  liberty  of  man. 

The  church  alone,  in  the  midst  of  this  world  of  desolation,  was 
completely  and  powerfully  organized.  The  various  states,  conscious 
of  their  weakness,  voluntarily  sought  pontifical  interventions  until  the 
pontifical  tribunal  became  the  resort  of  peoples  and  princes  for  the 
settlement  of  their  controversies  on  principles  of  equity  and  justice. 
The  oldest  treaty  now  on  record  made  by  an  English  king  with  a  for- 
eign power  was  arranged  by  Pope  John  XV,  A.  D.  1002,  and  drawn  up 
in  his  name.  In  1298  ioniface  VIII  acted  as  arbitrator  between  Phil 
Bel  and  Edward  I. 

Since  the  French  revolution  the  condition  of  society  has  changed; 
slavery  has  been  abolished  throughout  Christendom;  the  liberty  as  well 
Condition  of  as  the  equal  spiritual  value  of  all  men  is  established,  the  dignity  of 
Changed.  labor  is  rccognizcd  and  a  new  society,  commercial  and  industrial, 
has  been  born  which  teaches  that  the  earth  is  only  fertilized  by  the 
dews  of  sweat,  that  work  is  not  a  malediction,  but  a  re-habilitation;  that 
the  earth  is  only  truly  cursed  by  Cain,  to  whom  "God  said  she  shall 
refuse  her  fruits  to  thy  labor." 

This  society,  notwithstanding  the  philosophies  of  the  age,  is  fun- 
damentally Christian,  not  pagan,  for  paganism  defined  force,  duty, 
pleasure,  and  it  believed  the  unfortunate  deserved  the  anger  of  God. 

This  society  believed  that  Jesus  came  to  solve  the  problem  of  the 
misery  of  the  poor  and  wished  to  solve  it  by  voluntary  poverty  and  the 
rehabilitation  of  labor. 

With  treaties  of  arbitration  commences  the  judicial  status  of 
nations,  and  statesmen  think  that  international  wars  will  disappear 
before  the  arbitration  tribunal,  before  a  more  advanced  civiliza- 
tion. In  1883  the  senate  of  the  United  States  voted  in  favor  of 
inserting  in  our  treaties  an  arbitration  clause,  the  arbitrators  to  consist 
of  eminent  jurist  consults  not  engaged  in  politics.  President  Grant,  in 
his  message  to  congress  in  1873,  mystically  said:  "  I  am  disposed  to 
believe  that  the  Author  of  the  universe  is  preparing  the  world  to 
become  a  single  nation  speaking  the  same  language,  which  will  here- 
after render  armies  and  navies  superfluous."  In  1874  the  congress  by 
a  joint  resolution-  declared  that  the  people  of  the  United  States 
recommend  that  an  arbitration  tribunal  be  constituted  in  place  of 
war,  and  the  President  was  authorized  to  open  negotiations  for  the 
establishment  of  a  system  of  international  rules  for  the  settlement  of 
controversies  without  resort  to  war.  In  December,  1882, President  Arthur 
announced  in  his  message  to  congress  that  he  was  ready  to  participate 
in  any  measure  .tending  "  to  guarantee  peace  on  earth."  The  United 
States  in  many  instances  has  added  example  to  precept.  During  the 
present  century  the  United  States,  since  1818,  has  settled  by  arbitration 
all  of  its  controversies  with  foreign  nations.  '  The  differences  with 
England  as  to  the  interpretation  of  the  treaty  of  Ghent  were  amicably 
settled. 

The  Bering   Sea   controversy  with  England,  settled  a  few  weeks 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  759 

ago  by  arbitration  in  Paris,  brings  to  the  mind  the  interesting  fact  that 
during  the  century  from  1793  to  1893  there  have  been  fifty-eight  inter- 
national arbitrations,  and  the  advance  of  public  opinion  toward  that 
mode  of  settling   national   controversies   may   be   measured   by  the 
gradual  increase  of  arbitrations  during  the  course  of  the  century.  From 
1793  to  1848,  a  period  of  fifty  five  years,  there  were  nine  arbitrations;   CwSov^r^!'*' 
there  were  fifteen  from   1848  to   1870,  a  period  of  twenty -two  years; 
there  were  fourteen  from  1870  to  1880,  and  twenty  from  1880  to  1893. 
The  United  States  and  other  American  states  were  interested  in  thir-  , 
teen  of  these  arbitrations;  the  United  States,  other  American  states,"^ 
and  European  nations  weje  interested  in  twenty-three.     Asiatic  and 
African  states  were  interested  in  three,  and  European   nations  only 
were  interested  in  eighteen. 

The  most  celebrated,  the  most  delicate  and  the  most  difficult  ar- 
bitration of  the  century,  is  that  Which  at  Geneva  adjudicated  the 
claims  of  the  United  States  against  Great  Britain,  for  non-conformance 
of  its  duty  as  a  neutral  during  the  late  Civil  war  The  most  interest- 
ing arbitration  of  the  century  was  that  in  which  the  highest  represen- 
tative of  moral  force  in  the  w^orld  was  accepted  in  1885  by  the  apolo- 
gist of  material  force  to  mediate  between  Germany  and  Spain.  Leo 
XIII  revived  the  role  of  the  Popes  in  the  Middle  Ages.  The  sensibd- 
ities  of  both  nations  had  been  intensely  excited  by  events  at  the  Car- 
olines and  at  Madrid;  under  these  circumstances  the  acceptance  of 
mediation  by  Spanish  pride  and  German  pride  forces  us  to  acknowl- 
edge, says  Frederick  Papy,  "that  the  spirit  of  peace  has  made  prog- 
ress in  the  public  conscience  and  in  the  intelligence  of  governments." 

Peace  leagues  and  international  conferences,  and  associations  for 
the  advancement  of  social  science,Jiave  for  over  thirty  years  endeav- 
ored to  elaborate  an  international  ''code  with  organized  arbitration. 
The  French  opened  to  the  world  the  Suez  canal  by  an  analagous  phe- 
nomenon. Laborers  group  themselves  into  unions  and  hold  their  inter- 
national congresses,  and  substitute' the  patriotism  of  class  for  the 
patriotism  of  peoples,  and  form,  as  it  were,  a  state  in  the  midst  of 
nations.  They  see  what  science  has  accomplished,  that  its  instruments, 
like  weavers'  shuttles,  weave  the  bond  of  friendship  between  the 
nations.  Its  vessels  and  its  railways  transport  with  extraordinary 
velocity  men  and  merchandise  from  one  extremity  of  the  earth  to  the  . 
other  Its  wires,  transmitting  human  speech,  bind  together  cities  and 
villages;  its  explorers  renew  geography  and  open  new  continents  to 
the  activity  and  ambition  of  the  older  nations.  This  economical  sol- 
idarity suggests  success  in  formulating  some  plan  for  reorganizing  a 
permanent  judical  tribunal  of  arbitration. 

No  one  wishes  to  consolidate  all  nations  into  one  and  establish 
a  universal  empire,  the  ideal  state  of  the  humanitarians;  for  nations 
are  moral  persons  and  are  part  of  humanity,  and,  as  such,  they  assume 
reciprocal  obligations  which  constitute  national  right  A  nation  is  an 
organism  created  by  language,  by  tradition,  by  history  and  the  will  of 
those  who  compose  it;  hence  all  countries  are  equal  and  have  an  equal 


760 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


an  Internation- 
al code 


right  to  inviolability.  There  may  be  some  countries  of  large  and  some 
of  small  territories;  but  these  are  not  large  or  small  countries,  because 
as  nations  they  are  equal,  and  each  one  is  the  work  of  man  which  man 
should  respect.  The  existence  of  these  organisms  is  necessary  to  the 
welfare  of  mankind. 

The  obstacles  to  an  international  code  are  not  insurmountable,  but 
the  assent  of  nations  to  the  establishment  of  a  permanent  tribunal  of 
Obstacles  to   arbitration  depends  upon  the  practicability  of  so  organizing  it  as  to  se- 
T_..     ....      (:\xx^  impartiality.     Many  suggestions  have  been  made  by  the  wise  and 

the  learned,  by  philosophers,  statesmen  and  philanthropists,  but  none 
seems  to  be  free  from  objection.  In  despair  the  eyes  of  some  are  fixed 
on  the  pope.  David  Urquard,  a  Protestant  English  diplomat,  in  1869. 
made  an  eloquent  appeal  to  Pius  IX.  Jules  La  Cointa,  a  jurist  of  high 
authority,  in  his  introduction  to  the  recent  work  of  Count  Kamarowski, 
entitled  "  The  International  Tribunal,"  makes  an  interesting  quotation 
from  the  Spectator  and  English  Review,  in  which  the  writer  says: 

"Humanity  is  in  search  of  an  arbitrator  whose  impartiality  is  indis- 
putable. In  many  respects  the  pope  is  by  position  designed  for  this 
office.  He  occupies  a  rank  which  permits  monarchs  as  well  as  repub- 
lics to  have  recourse  to  him  without  sacrifice  of  dignity.  As  a  conse- 
quence of  his  mission  the  pope  is  not  only  impartial  between  all  na- 
tions, but  he  is  at  such  a  degree  of  elevation  that  their  differences  are 
imperceptible  to  him.  The  difficulty  about  religion  is  becoming  weaker 
every  day.  No  country  can  have  stronger  prejudices  on  this  subject 
than  Germany,  yet  Prince  Bismarck  has  consented  to  apply  to  the 
head  of  the  Roman  church.  Evidently  the  Carolines  are  of  little  im- 
portance to  Prince  Bismarck,  but  the  fact  that  the  most  haughty 
statesman  of  Europe  recognizes,  in  the  face  of  the  world,  that  he  can 
without  loss  of  dignity  submit  his  conduct  in  an  international  affair  to 
the  judgment  of  the  pope,  is  an  extraordinary  proof  that  the  pope  still 
occupies  an  exceptional  position  in  our  skeptical  modern  world." 

Why  should  not  the  exceptional  position  of  the  pope  be  utilized 
by  the  nations  of  the  world?  He  is  the  highest  representative  of 
moral  force  on  earth;  over  two  hundred  millions  of  Christians  scattered 
throughout  all  nations  stand  at  his  back,  with  a  moral  power  which  no 
other  human  being  can  command;  no  longer  a  temporal  sovereign,  the 
ambition  of  hegemony  cannot  affect  his  judgment;  religion  and  state 
are  practically  disassociated  throughout  Christendom  so  that  in  mat- 
ters of  religion  all  are  free  to  follow  the  dictates  of  conscience  without 
fear  of  the  civil  power,  and  therefore  political  motives  cannot  disturb 
his  equilibrium;  provision  could  be  made  for  the  exceptional  contro- 
versies to  which  his  native  country  might  be  a  party. 

"In  the  next  war  armies  will  not  be  confronted,  but  nations  and  the 
conquerors,  exhausted  by  their  victories,  will  contrive  to  forever  ex- 
tinguish in  the  conquered  the  idea  of  revenge;  hence  Europe  hesitates 
at  the  perspective  of  this  supreme  shock,  and  in  the  year  1891  one  of 
Italy's  statesmen,  in  a  public  discourse,  gave  warning  to  his  country- 
men that  the  certainty  of  victory  and  the  certainty  of  acquiring  glory 
would  not  compensate  for  the  infinite  injury  of  the  disastrous  conflict 


Position 
fche  Popa. 


of 


W.  T.  Stead,  London,  Eng, 


jfhe    Qivic    Qhurch. 


Paper  by  W.  T.  STEAD,  of  London. 


its  salvation  is 


ENERAL  Idea  of  the  Civic  church.  The 
fundamental  idea  of  the  Civic  church  is  that 
of  the  intelligent  and  fraternal  co-operation 
of  all  those  who  are  in  earnest  about  making 
men  and  things  somewhat  better  than  they 
are  today.  Men  and  things,  individually  and 
collectively,  are  far  short  of  what  they  ought 
to  be,  and  all  those  who,  seeing  this,  are  ex- 
erting themselves  in  order  to  make  them 
better,  ought  to  be  enrolled  in  the  Civic 
church.  From  the  pale  of  its  communion  no 
man  or  woman  is  excluded  because  of 
speculative  differences  of  opinion  upon  ques- 
tions which  do  not  affect  practical  co-operation. 
The  world  has  to  be  saved,  and  the  number 
those  who  will  exert  themselves  in  the  work 
so  great  that  we^  can  afford  to  refuse  the  co- 
operation of  any  willing  worker  because  he  cannot  pronounce  our 
shibboleth.  An  atheist  of  the  type  say  of  John  Morley  would  no  more 
be  excluded  from  the  Civic  church  because  of  his  inability  to  reconcile 
reason  and  revelation  than  you  would  turn  a  red-haired  man  out  of  a 
lifeboat  crew.  For  the  basis  of  the  fellowship  of  the  members  of  the 
Civic  church  is  their  willingness  to  serve  their  fellow  men,  and  he  is 
the  best  Civic  churchman  who  devotes  himself  most  loyally,  most 
utterly,  and  most  lovingly  to  work  out  the  salvation  of  the  whole  com- 
munity. 

Here  let  me  at  the  very  outset  forestall  one  common  misconcep- 
tion. There  is  nothing  in  the  idea  of  the  Civic  church  that  is  hostile 
to  the  existence  and  prosperity  of  all  the  existing  churches.  It  pre- 
supposes the  existence  of  such  organizations,  each  of  which  is  doing 
necessary  work  that  is  more  efficiently  done  by  small  groups  acting 
independently  than  by  a  wider  federation  acting  over  a  broader  area. 
The  idea  of  any  antagonism  between  the  Civic  church  and  the  in- 
numerable religious  societies  already  existing  is  as  absurd  as  the 
notion  of  an  antagonism  between  the  main  drain  of  the  city  and  the 

763 


The  World 
Has  to  Be 
Saved. 


764  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

wash-hand  basin  of  the  individual  citizen.  The  main  drain  is  the 
necessary  complement  of  the  wash-hand  basin,  but  its  construction 
does  not  imply  any  slight  up©n  the  ancient  and  useful  habit  of  each 
man  washing  his  own  face.  He  can  do  that  best  himself,  although  the 
community  as  a  whole  has  to  help  him  to  get  rid  of  his  dirty  water.  So 
for  the  salvation  of  che  individual  soul  our  existing  churches  may  be 
the  best  instrument,  while  for  the  redemption  of  the  whole  community 
the  Civic  church  is  still  indispensable. 

What  is  the  objective  of  the  Civic  church?  The  restitution  of 
Object  of  the  ^uman  society,  so  as  to  establish  a  state  of  things  that  will  minimize 
Civic  Church,  evil  and  achieve  the  greatest  possible  good  for  the  greatest  possible 
number.  What  is  the  enemy  that  has  to  be  overcome?  The  selfish- 
ness which  in  one  or  other  of  its  innumerable  forms — either  by 
indolence,  indifference  or  downright  wrongdoing — creates  a  state  of 
things  which  renders  it  difficult  to  do  right  and  easy  to  do  wrong. 

To  a  Christian  such  a  church  seems  to  be  based  upon  the  central 
principle  of  the  Christian  religion.  To  Christians  who  recognize  that 
God  is  no  respecter  of  persons,  but  in  every  nation  he  that  feareth 
Him  and  worketh  righteousness  is  accepted  with  Him,  all  religions 
have  within  them  something  of  God,  all  have  something  of  help  in 
them  by  which  man  is  able  to  attain  nearer  to  the  divine,  and  all, 
therefore,  have  something  to  teach  us  as  to  how  we  can  best  accom- 
plish the  great  work  that  lies  before  all  religions,  viz.,  how  to  remake 
man  in  the  image  of  God.  To  a  Christian  that  religion  is  the  truest 
which  helps  most  to  make  men  like  Jesus  Christ. 

The  apostle  says:  "There  is  neither  Jew  nor  Greek,  there  is 
neither  bond  nor  free,  there  is  neither  male  nor  female,  for  ye 
are  all  one  in  Christ  Jesus."  The  Civic  church  accepts  that  principle 
and  carries  it  out  to  its  logical  ultimate.  Who  are  those  who  are  in 
Christ  Jesus?  Those  who  conform  to  certain  outward  rites,  call  them- 
selves by  particular  names,  or  worship  according  to  a  certain  order? 
Not  so.  Those  who  are  in  Christ  Jesus  are  those  who  have  put  on 
Christ,  who  are  baptized  with  His  spirit,  who  deny  themselves  to  help 
those  who  need  helping,  who  sacrifice  their  lives  to  save  their  fellow- 
men;  in  other  words,  those  who  take  trouble  to  do  good  to  others. 
And  it  is  time  they  were  gathered  into  a  society  which  could  act  as  an 
associated  unit  of  organization  for  the  realization  of  the  ideal.  The 
recognition  of  this  wide  brotherhood  of  all  who  take  up  their  cross  to 
follow  Christ  must  necessarily  precede  the  attempt  to  secure  federaetd 
co-operation  for  the  attainment  of  a  common  end.  To  take  up  your 
cross,  what  is  that  but  to  deny  yourself,  and  to  follow  Christ — but  to 
give  up  time,  thought  and  energy  to  the  service  of  your  fellowmen? 
Those  who  do  that,  so  far  as  they  do  that,  constitute  the  church 
militant  below  which  will  constitute  the  church  triumphant  above. 
And  the  triumph  of  the  church  will  be  achieved  the  sooner  the  more 
readily  the  church  militant  below  gets  into  line,  recognizes  its  essential 
unity  and  employs  its  collective  strength  against  the  common  foe. 

Union,  co-operation,  coijcerted  action — these  are  only  possible  on 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


765 


the  basis  of  federation.  Gone  forever  are  the  days  when  any  one  church 
can  hope  to  lord  it  over  God's  heritage.  The  Civic  church  is  an  attempt 
to  get  the  undisciplined,  scattered  crowds  into  line.  We  are  only 
waging  a  guerrilla  warfare,  where  we  might  be  carrying  on  a  regular 
campaign.  Differences  of  uniform  or  of  accouterments  are  held  to  be 
sufficient  to  justify  our  standing  aloof  from  each  other,  while  the  com- 
mon enemy  holds  the  field.  Now,  we  ask,  has  the  time  not  come 
when  the  attack  on  evil  should  be  conducted  with  ordinary  common 
sense  ? 

There  is  no  suggestion  on  the  part  of  the  advocates  of  the  Civic 
church  that  a  committee  representing  the  various  existing  organiza- 
tions for  mending  the  world,  the  men  and  women  who  are  willing 
to  take  trouble  to  do  good  to  others,  should  supersede  any  existing 
institution.  The  Civic  church  comes  into  existence  not  to  supersede, 
but  rather  to  energize  all  the  institutions  that  make  for  righteousness, 
to  bring  them  into  sympathetic  communication  the  one  with  the  other, 
and  to  adapt  the  sensible  methods  of  municipal  administration,  with 
its  accurate  geographical  demarcation  and  strict  apportionment  of  re- 
sponsibility, to  the  more  spiritual  work  of  the  church. 

The  Civic  church  is  the  spiritual  counterpart  of  the  town  council, 
representing  the  collective  and  corporate  responsibility  of  all  the  cit- 
izens for  the  spiritual,  moral  and  social  welfare  of  the  poorest  and  most 
neglected  district  within  their  borders.  It  is  an  attempt  to  organize 
the  conscience  of  the  community  so  as  to  bring  the  collective  moral 
sentiment  of  the  whole  community  to  bear  upon  the  problems  which 
can  only  be  solved  by  collective  action.  The  work  which  lies  before 
such  a  federative  center  is  vast  and  varied.  Vast  and  varied  though  it 
be,  it  is  surprising  how  much  of  it  is  beyond  dispute.  Men  may  differ 
about  original  sin,  they  agree  about  the  necessity  of  supplying  pure 
water;  they  quarrel  over  apostolical  succession,  but  they  are  at  one  as  to 
the  need  for  cleansing  cess  pools  and  flushingsewers.  It  is  in  the  fruitful 
works  of  righteousness,  in  the  practical  realization  of  humanitarian 
ideals,  that  the  reunion  of  Christendom,  and  not  of  Christendom  only, 
is  to  be  brought  about. 

Broadly  speaking,  the  difference  between  the  municipality  and 
the  Civic  church  is  that  one  deals  solely  with  the  enforcement  of  such 
a  minimum  of  cooperation  as  is  laid  down  by  act  of  parliament  or 
congress,  while  the  other  seeks  to  secure  conformity,  not  to  the  clauses 
of  a  law,  but  to  the  higher  standard  which  is  fixed  by  the  realizable  as- 
pirations of  mankind  for  a  higher  life  and  a  more  human,  not  to  say 
divine,  existence.  The  church  lives  forever  in  the  realm  of  the  ideal. 
She  labors  in  the  van  of  human  progress,  educating  the  community  up 
to  an  ever-widening  and  expanding  conception  of  social  obligations. 
As  soon  as  her  educational  work  is  complete  she  hands  over  to  the 
state  the  performance  of  duties  which  formerly  were  exclusively  dis- 
charged by  the  church.  The  relief  of  the  poor,  the  establishment  of  hos- 
pitals, the  opening  of  libraries,  the  education  of  the  children — all  these 
in  former  times  were  intrusted  to  the  church.     But  as  the  church  edu- 


Spiritnal 
Counterpart  of 
the      Town 
Cooncil. 


766  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

cated  the  people,  these  duties  were  transferred  one  by  one  to  the  care 
of  the  state.  The  church  did  not,  however,  lose  any  of  her  respon- 
sibilities in  regard  to  these  matters,  nor  did  the  transfer  of  her  obliga- 
tions to  the  shoulders  of  rate-paid  officials  leave  her  with  a  corre- 
sponding lack  of  work  to  be  performed.  The  duty  of  the  church  be- 
came indirect  rather  than  direct.  Instead  of  relieving  the  poor,  teach- 
ing the  young,  caring  for  the  sick,  her  duty  was  to  see  that  the  pub- 
lic-bodies who  had  inherited  the  responsibilities  were  worthy  of  their 
position,  and  never  fell  below  the  standard  either  in  morals,  or  in  phi- 
lanthropy which  the  church  had  attained.  And  in  addition  to  the 
duties,  which  may  be  styled  electoral,  the  church  was  at  once  con- 
fronted with  a  whole  series  of  new  obligations  springing  out  of  the  ad- 
vance made  by  the  community  in  realizing  a  higher  social  ideal.  The 
duty  of  the  church  is  ever  to  be  the  pioneer  of  social  progress,  to  be 
the  educator  of  the  moral  sentiment,  so  as  to  render  it  possible  to 
throw  upon  the  whole  community  the  duties  which  at  first  are  neces- 
sarily borne  exclusively  by  the  elect  few. 

There  is  little  doubt  that  in  any  English  or  American  city  the  good 
people  could  rule  if  they  would  take  as  much  trouble  to  organize  and 
work  for  the  victory  of  justice,  honesty,  purity  and  righteousness  as  the 
bad  people  take  to  secure  the  rule  of  the  rum  seller  and  the  dust  con- 
tractor. But  where  are  they  to  find  their  organizing  central  point? 
They  can  only  find  it  in  the  Civic  church,  the  establishment  of  which 
in  every  community  is  indespensable,  if  the  forces  which  make  for 
righteousness  and  progress  are  to  have  their  rightful  ascendancy  in 
the  governance  of  our  cities. 
An  Electoral  The  Civic  church  would  of  necessity  become  an   electoral  cen- 

Center.  ^gj.^  what  may  be  described  as  a  moral  caucus,  created  for  the  purpose 

of  making  conscience  supreme  in  the  government  of  the  affairs  of 
the  town. 

First  and  foremost,  the  Civic  church  would,  wherever  it  was  power- 
ful, render  absolutely  impossible  the  nomination  of  candidates  notori- 
ously dishonest  and  immoral. 

Secondly,  the  Civic  church,  on  the  eve  of  every  election,  could 
and  would  stir  up  all  the  affiliated  churches  to  appeal  to  the  best  cit- 
izens to  regard  the  service  of  the  municipality  as  a  duty  which  they 
owe  to  God  and  man,  and  to  all  citizens  to  prepare  for  the  ballot  with 
a  due  sense  of  ^he  religious  responsibility  of  the  exercise  of  citizenship. 
The  Civic  church  could  also  bring  almost  irresistible  pressure  to  bear 
to  prevent  the  coercion,  the  corruption  and  the  lying  which  are  at 
present  so  often  regarded  as  excusable,  if  not  legitimate,  methods  of 
influencing  elections. 

Thirdly,  there  are  always  in  all  elections  certain  great  moral  issues 
upon  which  all  good  men  agree  of  whatever  party  they  may  be.  But 
as  these  issues  seldom  affect,  except  adversely,  the  pockets  of  wealthy 
and  powerful  interests,  they  are  ignored.  The  Civic  church  would 
bring  them  to  the  front  and  keep  them  there.  All  that  is  needed  is 
that  the  professedly  religious  men  shoi'ld  be  as  resolute  to  pull  the 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  .767 

wires  for  the  kingdom  of  heaven  as  irreligious   men  are  to  roll  logs 
for  the  benefit  of  the  gaming  hell  or  the  gin  shop. 

II.  Its  Social  Functions.  The  duty  of  the  Civic  church  is  to  its  Social 
inspire  and  direct  mankind  in  all  matters  pertaining  to  the  right  con-  Functions, 
duct  of  life,  the  amelioration  of  the  condition  of  the  people  and  the 
progressive  development  of  a  more  perfect  social  system.  Much  of 
this  work  is  no  doubt  performed  already  more  or  less  imperfectly  by 
existing  organizations.  But  without  reflecting  in  the  least  upon  the 
zeal,  intelligence  and  devotion  of  those  who  have  borne  the  heat  and 
labor  of  the  day,  is  there  one  among  the  most  earnest  of  the  laborers 
who  would  not  confess  in  the  bitterness  of  his  soul  how  often  he  was 
hampered  and  crippled  in  his  best  efforts  by  the  absence  of  any  gen- 
eral conception  of  the  plan  of  operations  and  the  difficulty  of  securing 
the  co-operation  of  those  who  agree  about  the  needs  of  this  life, 
because  they  cannot  agree  about  the  number  or  shape  of  the  steps  that 
lead  up  to  the  portals  of  heaven? 

The  best  way  in  which  this  truth  can  be  brought  out  into  clear 
relief  is  to  take  the  life  of  man  from  the  cradle  to  the  grave,  and  in  a 
rapid  and  necessarily  most  incomplete  survey,  to  point  out  objects 
which  command  the  undivided  support  of  all  men  of  all  religions,  and 
which,  therefore,  could  be  much  more  efficiently  pursued  in  common 
or  in  concert  than  by  the  isolated  and  independent  action  of  a  multi- 
tude of  small  organizations.  In  making  this  survey  I  do  not  attempt  .  . 
to  draw  up  any  scheme  of  ideal  perfection.  I  rigidly  confine  myself 
to  noticing  the  best  that  has  already  been  attained  by  the  most 
advanced  civilizations,  or  by  the  most  progressive  citizens.  I  frame" . 
my  Givic  church  programme  strictly  on  the  principle  of  leveling  up.. 
What  the  most  forward  have  already  attained  can  be  in  time  attained 
by  the  most  backward.  It  is  all  a  question  of  the  rate  of  progress. 
That  rate  is  likely  to  be  accelerated  by  nothing  so  much  as  by  display- 
ing before  the  eyes  of  the  laggards  in  the  rear  a  bird's-eye  view  of  the 
positions  occupied  in  advance  by  the  pioneers  of  the  race.  Hence  I 
claim  no  originality  for  the  programme  of  the  Civic  church.  Absolute 
originality  is  not  for  federations,  which  of  necessity  must  not  advance 
beyond  the  solid  ground  of  verified  experiment  and  ascertained  fact. 
As  the  Civic  church  is  in  advance  of  the  state,  so  the  individual  reformer 
is  ever  in  advance  of  the  Civic  church.  The  heretic  always  leads  the 
van.  What  the  Civic  church  can  do  is  to  generalize  for  the  benefit  of 
all  the  advantages  which  have  hitherto  been  confined  to  the  few. 

I  begin  with  the  infant;  everything  begins  with  the  infant.  And  . 
the  Civic  church  begins  with  the  infant  before  his  birth.  The  first 
doctrine  •  of  the  Civic  church,  as  I  conceive  it,  is  an  urgent  insistence 
upon  the  infinite  responsibility  of  parentage,  and  especially  of  paternity. 
Every  child  has  a  right  to  be  well  born  of  healthy  parents  with  legiti- 
mate status,  and  no  child  ought  to  be  born  into  the  world  unless  his 
parents  have  the  means  and  the  opportunity  to  provide  him  adequately 
with  food,  clothing,  shelter  and  education. 

When  the  child  comes  to  the  birth,  there  is  at  every  ^tep  need  for 


768  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

the  watchful  care  of  the  church.  The  question  of  foundling  hospitals 
is  one  on  which  much  may  be  said.  If  the  great  evil  of  the  advent  of 
unwanted  children  were  seriously  grappled  with,  need  for  such 
institutions  would  dwindle  to  a  minimum.  At  present,  with  the  sub- 
ject ignored  by  the  churches,  the  community  that  closes  the  foundling 
hospital  with  one  hand  opens  the  murderous  baby  farm  with  the 
other. 

When  the  child  is  born  it    needs  nourishment,  and  the  supply  of 
good  milk  cheap  is  one  of  the  first  necessities  of  its  existence.     I  well 
remember  Thomas  Carlyle  speaking  to  me  with  much  sad  bitterness  of 
>  ■  the  change  that  had  come  over  the  rural  districts  of  Scotland  in  his 

lifetime.  "Nowadays,"  he  said,  "the  poor  bairns  cannot  get  a  sup  of 
milk  to  their  porridge.  The  whole  of  the  milk  is  sent  off  to  town, 
and  the  laborer's  child  gets  none.  The  result  is  that  they  are  brought 
up  on  slops,  and  the  breed  decays."  A  little  thought  might  have  se- 
cured the  peasantry  against  this  loss  of  their  natural  means  of  subsist- 
ence, but  the  church  does  not  take  thought  for  such  trifles.  The  lairds 
and  the  large  farmers  sent  the  milk  to  the  best  market,  and  the  chil- 
dren of  the  men  who  tilled  their  land  had  to  do  without.  To  deprive 
children  of  milk  is  simply  infanticide  at  one  or  two  removes. 

The  prevention  of  cruelty  to  children  is  surely  one  of  the  good 
Prevention  of  works  Upon  which  the  Civic  church  could  agree  without  one  dissen- 
CrueitytoChii-  tient  voice.     The  fact  that  in  all  our  cities  a  certain  number  of  chil- 
dren are  annually  tortured  to  death  by  starvation,  blows  and  all  man- 
ner of  hideous  brutalities,  is  unfortunately  but  too  well  attested  by  the 
reports  of  the  Society  for  the  Prevention  of  Cruelty  to  Children. 

So  we  may  go  on.  From  the  infant  we  come  to  the  child.  Here 
we  have  a  constantly  extending  field  for  the  intelligent  activity  of  the 
Civic  church.  Every  child  ought  to  be  protected  against  the  exploita- 
tion of  his  life  until  he  is  at  least  thirteen  years  of  age.  That  is  the 
child's  learning  time.  To  put  him  to  work  before  then  is  to  compel 
him  to  live  on  his  capital,  and  to  impoverish  him  for  the  rest  of  his 
life.  The  whole  influence  of  the  Civic  church  would  be  thrown  into 
the  scale  in  favor  of  postponing  child  labor  until  at  least  thirteen 
years  had  been  allowed  in  which  to  grow  and  play  and  learn.  It  is 
only  within  very  recent  times  and  only  in  some  countries  that  children 
of  tender  years  have  ceased  to  be  regarded  as  the  legitimate  chattels 
of  their  parents.  The  spectacle  of  some  streets  swarming  after  dark 
with  child  venders  of  newspapers,  matches,  etc.,  is  a  melancholy  re- 
flection upon  the  civilization  that  necessitates  such  an  immolation  of 
childhood. 

If  exemption  from  being  driven  to  mine  and  factory  and  the  work- 
shop until  after  thirteen  years  of  age  be  the  first  clause  in  the  chil- 
dren's charter,  the  second  is  the  provision  of  places  in  which  to  play. 
To  the  young  child  a  playground  is  more  important  than  a  school- 
room. But  in  most  cities  the  street  with  all  its  dangers,  or  the  gutter 
with  all  its  filth,  is  the  only  playground  of  the  child.  Within  five  min- 
utes from  every  door  there  should  be  the  counterpart  of  the  village 


dren. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  769 

green,  where  the  little  toddlers  could  roll  and  frolic  without  dread  of 
the  wheels  of  the  van  or  the  rush  of  the  street.  A  few  great  parks  at 
great  intervals  are  no  substitute  for  the  playground  close  at  hand. 
And  as  there  should  be  public  playgrounds  open  to  all  in  fine  weather, 
so  there  should  be  public  playrooms  under  cover,  lighted  and  warmed, 
for  use  in  wet  weather  or  in  winter.  The  Civil  church  could  do  much 
in  this  way.  There  are  plenty  of  odd  corners  and  empty  sites  that 
might  be  utilized  for  playgrounds  if  there  were  but  a  public  body 
ready  to  take  the  matter  in  hand,  and  in  the  empty  but  spacious  halls 
of  our  board  schools  there  is,  in  the  evening  at  least,  ample  playing 
room  for  the  children  of  our  cities.  But  all  these  things  require  direc- 
tion, organization,  and  the  cooperation  of  all  existing  agencies.  How 
can  these  be  secured  save  by  the  Civic  church? 

After  a  place  to  play  in,  the  child  needs  most  a  place  to  learn  in. 
And  it  will  be  well  if  the  first  schoolroom  can  be  made  as  much  of  a 
playing  place  as  possible.  In  the  advocacy  of  the  more  extended  use 
of  the  method  of  the  kindergarten  the  church  could  lift  from  many 
a  weary  little  head  a  burden  which  it  was  never  intended  to  bear. 
Education  for  young  children  can  be  made  a  delight  instead  of,  as  too  YouSSMkiren 
often  it  is  at  present,  being  made  a  torture.  The  whole  question  of 
the  efficiency  of  education  in  school,  in  all  its  stages,  can  never  be 
absent  from  the  thought  of  the  Civic  church.  This  involves  no  med- 
dlesome interference  with  the  proper  function  of  the  school  board. 
But  it  does  involve  a  constant  encouragement  to  the  best  members  of 
the  school  board  to  press  on  to  the  attainment  of  the  highest  possible 
efficiency. 

In  the  case  of  orphans,  and  children  who  are  in  a  special  manner 
the  children  of  the  state,  there  is  everywhere  noticeable  absence  of 
systematic,  comprehensive  action.  Here  and  there  private  philanLiro- 
pists  will  found  orphanages,  or  a  single  church,  like  Mr.  Spurgeon's, 
will  undertake  to  provide  for  the  fatherless;  but  the  Civic  church  will 
have  to  be  created  before  the  duty  of  caring  for  the  orphan  will  be 
adequately  performed.  There  is  an  almost  universal  agreement  among 
the  best  authorities  that  children  left  to  the  guardians  are  much  better 
boarded  out  than  brought  up  in  the  workhouse  taint.  But  how  many 
workhouses  teem  with  children,  and  how  often  the  timid  proposals  of 
the  reformer  for  making  a  change  in  this  respect  are  baffled  by  the  vis 
inertice  of  prejudice  and  use  and  wont?  Whether  the  children  are 
boarded  out  or  massed  together  in  the  workhouse,  there  is  a  constant 
need  for  the  healthful,  life-giving  influence  of  loving  supervisors. 
These  children  are  the  natural  objects  of  the  mother  love  that  is  run- 
ning to  waste  in  the  community.  The  heart  of  many  a  childless  wife 
or  lonely  old  maid  would  be  filled  with  gladness  and  joy  if  they  could 
but  be  taught  to  mother  the  orphan  family  in  the  union.  But  a  thou- 
sand obstacles  are  placed  in  their  way,  and  there  is  no  Civic  church 
to  constantly  urge  this  mothering  of  the  motherless  children  upon 
^he  attention  of  the  unemployed  women  of  the  middle  class. 

Toys  and  picture  books  are  needed.     Mr.  Labouchere  in  London, 
4y 


770  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

through  the  columns  of  Truth,  does  more  to  supply  this  need  than  all 
the  churches,  although  I  am  glad  to  say  that  toy  services  are  now  be- 
coming more  common.  Why  should  not  the  superfluity  of  the  well- 
to-do  nurseries  be  utilized  for  the  benefit  of  the  children  of  the  com- 
munity? Every  one  agrees  that  it  would  be  well  to  do  this.  But  how 
to  get  it  done  is  the  question,  and,  short  of  the  creation  of  the  Civic 
center  which  would  exercise  a  kind  of  philanthropic  Episcopate  over 
the  whole  community,  I  see  no  other  resource. 

When  the  child  grows  up  and  attains  the  status  of  a  youth,  the 
Scholarships  widening  temptations  of  life  widen  the  field  of  usefulness  for  the  Civic 
for  Youths.  church.  The  provision  of  a  system  of  scholarships,  by  which  the 
most  capablje  youths  of  either  sex  should  be  assisted  in  obtaining  the 
best  education  which  school  or  university  can  afford,  is  no  dream  of 
the  visionary  idealist.  Such  provision  is  made  here  and  there.  It 
would  be  the  duty  of  the  Civic  church  to  make  it  universal.  The  en- 
dowments intended  for  the  poor,  now  monopolized  by  the  rich,  need 
to  be  reclaimed  for  their  rightful  owners.  Every  community  should 
have  a  complete  system  of  graded  schools  through  which  the  scholar 
should  be  passed,  from  the  kindergarten  to  the  university.  Endow- 
ments should  be  divided  equally  between  the  sexes,  instead  of  being 
distributed  on  the  principle  that  to  him  that  hath  shall  be  given,  while 
from  her  that  hath  not  shall  be  taken  even  that  which  she  has. 

Every  town  should  have  its  branch  of  the  home  reading  union, 
and  every  school  its  recreative  evening  classes.  Provision  should  be 
made  of  quiet  classrooms  where  the  student  could  pursue  the  studies 
which  would  be  impossible  amid  the  distractions  of  a  crowded  room. 
Playing  fields,  available  for  cricket,  football,  hockey  and  lawn  tennis, 
should  be  preserved  with  jealous  care  in  the  heart  of  every  urban  com- 
munity. Opportunities  for  learning  to  swim,  and  if  possible  to  boat, 
should  be  provided  in  every  center  of  population.  Regular  field  clubs 
and  garden  associations  should  be  formed,  in  order  to  develop  a  taste 
for  natural  history  and  a  love  of  flowers.  And  in  winter,  when  out- 
door pursuits  are  impossible,  there  should  be  in  every  district  a  warm 
and  well-lighted  popular  drawing  room,  where  the  young  people  could 
meet  for  social  purposes,  instead  of  being  confronted  with  the  alterna- 
tives of  the  street  or  the  music  hall.  The  youth  of  every  town  needs 
the  gymnastic  classes  and  all  the  conveniences  of  the  polytechnic  or 
the  people's  palace.  But  who  is  to  secure  this?  The  individual  is  as 
powerless  as  the  isolated  church  or  chapel.  It  requires  the  combined 
action  of  all  the  philanthropists  of  the  community  to  secure  these 
advantages  for  the  young.  But  the  organizing  center  as  yet  does  not 
exist. 

The  Civic  church  will  seek  to  enforce  the  law  where  it  exists, 
and  to  strengthen  it  where  it  is  faulty  and  inadequate.  But  in  secur- 
ing the  teaching  of  temperance  in  schools  it  need  not  appeal  to  the 
law;  it  only  needs  to  educate  those  who  are  intrusted  with  the  control 
of  the  education  of  the  people. 

The  need  for  technical  education  for  the  youth  of  both  sexes,  al- 


acation. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  771 

though  generally  recognized,  is  almost  as  generally  neglected.     The 

old  technical  education  of  the  household  enjoyed  by  our  grandmothers    Technical 

is  vanishing  fast;  the  new  generation  is  growing  up  uninstructed  in 

the  household  arts.     But  who  will  press  forward  the  consideration  of 

these  subjects? 

The  homing  of  the  youth  in  our  great  cities,  the  making  of  pro- 
vision for  the  young  man  and  young  woman  from  the  country  who 
find  themselves  suddenly  launched  into  the  midst  of  a  wilderness  of 
houses,  all  peopled  by  unsympathetic  strangers — there  is  a  vast  field 
for  religious  and  philanthropic  endeavor.  The  home  is  the  great 
nursery  of  all  the  virtues  and  all  the  amenities  of  life.  How  to  create 
substitutes  for  the  home  for  the  benefit  of  the  dishomed,  this  is  one  of 
the  problems  which  the  Civic  church  might  profitably  press  upon  the 
attention  of  all  the  churches. 

As  I  go  on  unfolding  page  after  page  of  the  endless  series  of 
philanthropic  activities  in  which  the  Civic  church  might  play  the  lead- 
ing part,  I  marvel  at  the  immensity  of  the  humanitarian  effort  that  is 
demanded,  but  I  marvel  still  more  at  the  silence  of  so  many  of  our 
pulpits  and  the  indifference  of  so  many  of  our  churches  to  the  press- 
ing needs  of  the  human  race.  My  heart  stirs  within  me  when  I  con- 
template the  innumerable  good  causes  of  our  own  time  which  urgently 
and  clamantly'demand  the  attention  of  religious  men,  and  I  contrast 
with  these  needs  the  arid  and  empty  dialectic  which  does  duty  for  a 
sermon  in  many  of  our  pulpits.  Instead  of  being  the  leader  in  all 
good  works,  the  director-general  of  the  world-transforming  crusade, 
the  religious  teacher  has  often  dwindled  into  a  mere  ecclesiastical  Mr. 
Fribble,  who  drivels  through  twenty  minutes  of  more  or  less  polished 
inanity,  and  then  subsides  into  complacent  silence,  feeling  that  he  has 
done  his  duty.  Meanwhile  the  hungry  sheep  look  up  and  are  not  fed, 
and  humanity  bereft  of  its  natural  leaders  wanders  aimlessly  about  in 
the  wilderness  of  sin,  seeking  guidance  everywhere  and  finding  it  not. 
Nor  will  it  find  it  until  by  the  reconstitution  of  the  Civic  church  we 
create  once  more  a  center  of  inspiration  and  of  counsel  around  which 
will  gather  all  the  energy  and  enthusiasm  that  exist  in  the  community 
for  the  realization  of  our  social  ideals. 

The  field  is  white  unto  the  harvest  and  the  laborers  are  few.  And 
of  those  who  have  entered  their  names  as  laborers,  how  many  are  there 
who  are  twiddling  their  thumbs  over  more  or  less  aimless  inanities 
and  ecclesiastical  twaddle? 

So  far,  I  have  but  described  the  work  which  the  Civic  church  might 
do  in  the  service  of  the  young.  I  have  said  nothing  concerning  the 
work  that  awaits  it  in  relation  to  the  adults.  To  describe  that  even  in 
the  most  cursory  fashion  would  need  a  volume.  But  lest  any  should 
say  that  I  have  shirked  the  most  important  part  of  my  subject,  I  will 
jot  down,  without  any  pretense  at  exhaustive  or  scientific  definition, 
some  of  the  services  which  the  Civic  church  might  render  to  the  adult 
citizen  often  in  connection  with  existing  institutions.  In  drawing  up  this 
formidable  catalogue  of  labors  that  await  this  modern  Hercules,  I 


772  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

strictly  confine  myself  to  indicating  useful  work  which  has  been  ac- 
complished in  some  places,  and  which,  pending  the  intervention  of 
the  state,  can  be  accomplished  everywhere  by  the  efforts  of  some  such 
voluntary  agency  as  the  Civic  church. 

Such  are  a  few  of  the  subjects  upon  which  the  community  needs 
guidance,  which  the  Civic  church  would  be  constantly  needed  to  give. 
There  is  hardly  a  community  in  which  some  progress  has  not  been 
made  by  individvals,  or  by  churches,  or  by  other  societies,  in  the  solu- 
tion of  the  problems  to  which  I  have  briefly  alluded.  But  in  no 
community  is  there  any  organized  effort  to  secure  for  all  the  citizens 
all  the  advantages  which  have  been  secured  for  a  favored  few  here  and 
there.  What  is  wanted  is  a  Civic  center  which  will  generalize  for  the 
benefit  of  all  the  results  obtained  by  isolated  workers.  The  first  desid- 
GeneralBen-  ^^atum  is  to  obtain  a  man  or  woman  who  can  look  at  the  community 
•iits.  as  a  whole,  and  who  will  resolve  that  he  or  she,  as  the  case  may  be, 

will  never  rest  until  they  bring  up  the  whole  community  to  the  stand- 
ard of  the  most  advanced  societies.  Such  a  determined  worker  has 
the  nucleus  of  the  Civic  church  under  his  own  hat;  but,  of  course,  if 
he  is  to  succeed  in  his  enterprise,  he  must  endeavor  by  hook  or  by 
crook  to  get  into  existence  some  federation  of  the  moral  and  religious 
forces  which  would  be  recognized  by  the  community  as  having  author- 
ity to  speak  in  the  name  and  with  the  experience  of  the  Civic  church. 
The  work  will,  of  necessity,  be  tentative  and  slow.  For  do  I  dream  of 
evolving  an  ideal  collective  Humanitarian  Episcopate  on  democratic 
lines  all  at  once.  But  if  the  idea  is  once  well  grasped  by  the  right 
man  or  woman  it  will  grow.  The  necessities  of  mankind  will  foster  it, 
and  all  the  forces  of  civilization  and  of  religion  will  work  for  the  estab- 
lishment of  the  Civic  church. 


Xhe  \^orld's  Debt  to  \meY\cdi. 


Paper  by  MRS.  CELIA  P.  WOOLEY,  of  Chicago. 


MERICA  at  once  suffers  and  is  proud  when 
any  comparison  is  made  between  herself  and 
older  countries  in  mental  productivity,  for  the 
mental  life  with  her  has  manifested  itself  thus 
far  more  in  a  higher,  average  of  general  intel- 
ligence and  culture  than  in  any  great  creative 
work  or  genius.     When  we  try  to  measure  her 
contribution  to  the  religious  life  by  the  side 
of  that  of  Asia  or  Europe,  we  note  at  once 
those  inevitable  and  marked  differences  which 
must  reveal  themselves  between  a  country  so 
young  as  ours  and  such  older  forms  of  civili- 
zation as  are  represented  in  the  names  of  Zoroaster, 
Buddha,  Confucius,  Moses,  or  those  types  of  culture 
of  less  ancient  date  which  the  names  of  Homer  and  Soc- 
rates, Seneca  and  Petrarch  have  made  illustrious. 

The  religious  growth  of  these  older  climes  runs  back 
into  the  dim  beginning  of  time.  We  trace  it  through  vol- 
umes of  myth,  legend  and  song,  which  the  adoration  of  ages  have  ele- 
vated to  the  rank  of  Scripture,  each  an  expression  of  the  same  human 
need  and  longing,  equally  divine  in  origin,  a  permanent  contribution 
to  the  world's  spiritual  treasures.  All  that  the  past  has  of  legend 
therein,  of  wisdom  and  lore,  of  beautiful  myth  or  fable,  aspiring  hymn 
or  prayer,  or  elaborate  ceremony  or  ritual  embodying  these,  is  ours, 
here  in  latter-day  America,  as  historical  bequest  rather  than  in- 
digenous growth  and  possession. 

America  did  not  spring  fully  equipped  from  the  brain  of  omnipo- 
tent might  and  wisdom,  as  Minerva  did,  but  she  was  nevertheless 
grown  up  when  she  began.  We  are  in  the  same  line  of  general  in- 
heritance as  that  of  England,  from  which  we  separated  ourselves  one 
hundred  years  ago,  but  spiritually  this  line  of  inheritance  runs  much 
farther  back  to  far-off  Aryan  sources  with  special  nourishment  of  an- 
other sort  in  the  Hebrew  Bible,  in  which  we  have  been  trained,  so  that 
religiously  we  are  Semitic  as  well  as  Aryan,  and  may  claim  cousinship 
with  the  representatives  of  the  most  distant  faiths  on  this  platform. 

773 


Historical 
Bequest. 


tion. 


774  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

The  world,  it  must  be  admitted  at  the  outset,  owes  but  little  to 
America  for  that  wealth  of  traditions  which  lies  at  the  roots  of  its 
religious  life,  as  it  owes  almost  as  little  for  that  mass  of  doctrinal  liter- 
ature which  marks  a  later  stage  of  development.  In  deep  poetic  per- 
ception of  the  great  truths  relating  to  God  and  the  soul  of  man,  the 
seer's  trust  and  knowledge  in  all  or  nearly  all  that  belongs  to  the  wor- 
-  ship  side  of  religion,  we  are  more  indebted  to  Asia  and  to  that  dreamy 
mystic,  all-surveying  mind  she  produces,  than  to  any  other  single 
source. 
Great  Lesson  "  One  of  the  great  lessons  which  India  teaches  is  introspection," 

o f ^  introspec-  said  Mr.  Mozoomdar  the  other  day,  "by  which  man  beholds  the  spirit 
of  God  in  his  own  heart."  And  again,  "Asiatic  philosophy  is  the 
philosophy  of  the  spirit,  the  philosophy  of  the  supreme  substance,  not 
of  phenomena  alone."  "With  us  orientals,  worship  is  not  a  mere  duty; 
it  is  an  instinct,  a  longing,  a  passion." 

Coming  farther  west,  we  have  to  acknowledge  a  debt  as  vast  and 
more  tangible.  In  Europe  religious  thought  grew  less  diffused,  subtle 
and  profound,  but  more  active.  Celtic  and  Teutonic  brains  secreted 
blood  and  nerve  currents  of  a  livelier  order  than  Egypt  or  Persia 
could  supply;  a  harsher  climate  demanded  constant  exercise  of  body 
and  mind,  compelling  thought  to  more  practical  issues.  Looked  at 
from  one  point  of  view,  Christianity  appears  but  one  long  theological 
warfare,  a  record  of  innumerable  battles  of  sword  and  pen;  but  a  record 
more  fairly  described  as  one  long,  grand  intellectual  conquest,  in  which 
the  devout  and  liberty-loving  heart  of  man  has  continually  gained  new 
triumph  over  those  twin  foes  of  the  human  mind,  ignorance  and 
tyranny.     Here  was  the  arena  of  the  world's  greatest  mental  struggles. 

Europe  also  had  her  mine  of  religious  myth  and  tradition,  lying 
back  of  the  period  of  Christian  culture;  a  living  juice,  pure  and  strong 
as  the  native  mead  of  her  sturdy  northern  tribes,  which,  unlike  the 
lotos  blossom  of  the  East,  had  no  power  to  soothe  or  enervate,  but 
rather  stimulated  to  wild  excess.  Back  among  the  worship  of  Thor 
and  Odin  we  find  those  ideas  of  personal  independence  and  integrity 
which  have  made  our  western  civilization  what  it  is.  Man  is  a  creature 
of  action,  not  of  contemplation,  who  must  struggle  to  live.  Out  of  this 
struggle  the  race  began  to  evolve  its  first  ideal  of  true  selfhood.  In  the 
home,  the  state,  the  church,  this  struggle  of  evolving  selfhood  went  on. 

In  the  East  man  had  dreamed  of  an  ideal  of  perfect  wisdom  and 
goodness  until  all  other  desires  merged  into  one,  to  unite  himself  with 
that  ideal,  to  realize  and  possess  God,  Nirvana,  reabsorption  into  the 
infinite.  Heaven  was  attained  through  longing,  not  through  will.  But 
the  occidental  mind  likes  to  have  a  hand  in  the  creation  of  its  own 
benefit,  to  help  build  its  own  heaven. 

A  regenerated  and  active  will  became  the  first  requisite  of  a  re- 
ligious life.  The  merits  of  a  life  study  and.  contemplation  still  re- 
mained, as  the  various  monastical  institutions  of  Europe  testified, 
Nearly  all  were  derived  from  non-Christian  origin;  but  the  genius  of 
the  new  time  found  incomplete  expression  in  the  cloister  and  cell  and 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


775 


truer  exercise  in  camp  and  court.  The  mind  of  man  was  fully 
awake.  Religious  devotion  now  took  the  form  of  religious  dialectics; 
spiritual  culture  gave  way  to  spiritual  instruction.  It  was  no  longer 
enough  for  the  soul  to  live  in  contemplation  of  itself;  to  religious  being 
must  be  added  that  other  idea  derived  from  the  new  Gospel,  religious 
doing:     ''Awake,  my  soul,  stretch  every  nerve!" 

In  a  sense,  religion  hardened  and  narrowed  during  this  period.  It 
was  the  age  of  the  theologians  and  the  creed-makers,  but  it  was  also 
the  age  of  the  religious  missionaries.  Man  had  never  felt  his  respon- 
sibility in  matters  of  faith  as  now.  This  missionary  spirit  belonged,  in 
a  degree,  to  all  the  great  ethnic  systems  preceding  Christianity — we 
know  that  Buddha  came  from  a  high  position  to  save  mankind,  as 
Jesus  was  raised  from  a  low  one — yet  it  must  be  admitted  that  it  finds 
wider  illustration  in  the  later  era. 

To  Asia,  then,  the  sentiment  of  religion;  to  Europe,  its  conviction 
or  dogma.  It  is  to  the  civilization  of  Galileo,  Dante,  Calvin,  Rous- 
seau, Voltaire,  Bacon,  Newton,  Darwin  and  Huxley  that  we  are  chiefly 
indebted  for  the  thought  life  of  religion.  All  was  action  on  the  mate- 
rial and  mental  planes  until  one  continent  no  longer  afforded  sufficient 
outlet  for  the  seething  heart  and  brain  of  man,  the  new  impulses  and 
ideas  taking  shape  everywhere  in  the  social  and  religious  world. 

Religious  belief  and  aspiration,  religious  conviction  and  devotion, 
had  been  bestowed  by  the  old  world,  the  power  to  feel  and  to  think; 
but  there  arose  in  time  another  need  which  neither  the  tropical  imag- 
ination of  one  continent  nor  the  busy  intellect  of  another  could 
supply.  With  power  to  think  must  go  room  to  think.  Man  had  gained 
some  theoretical  knowledge  of  liberty  in  the  old  world,  a  vision  of  the 
promised  land,  but  he  yearned  for  a  chance  to  apply  the  knowledge. 
With  all  his  powers  alive  and  eager  for  action,  where  was  the  field? 
Nowhere,  but  in  an  unknown  land  across  an  unchartered  sea. 

The  world's  religious  debt  to  America  is  defined  in  one  word,  op- 
portunity. The  liberty  men  had  known  only  as  a  distant  ideal  now 
reached  the  stage  of  practical  experiment.  It  is  true,  if  we  try  to  esti- 
mate this  debt  in  less  abstract  terms,  we  shall  find  we  have  made  a 
special  contribution  of  no  mean  degree  in  both  men  and  ideas.  We 
have  had  our  theologians  of  national  and  worldwide  fame,  men  of  the 
highest  learning  their  age  afforded,  of  consecrated  lives  and  broad 
understanding. 

There  were  the  Mathers,  Edwardses  and  Higginsons  of  the  earlier 
days,  one  of  whom  plainly  declared  that  New  England  was  *'a  planta- 
tion of  religion,  not  of  trade."  These  and  others  like  them  were  men, 
as  one  writer  has  described,  "  who  felt  themselves  to  be  in  personal 
covenant  with  God,  like  Israel  of  old,  who  framed  their  state  as  a 
temple  and  invited  the  Eternal  to  rule  over  them,  whose  state  assem- 
bly was  a  church  council,  whose  voters  were  church  members,  only 
voters  because  members,  only  citizens  because  saints." 

Along  with  these  rigid  disciplinarians  were  believers  of  a  gentler 
order,  like  Anne  Hutchinson,  Roger  Williams,  Dr.  Hopkins,  and  later 


Age  of  Creed- 
makers. 


Defined  i  n 
one  Word— Op- 
portunity 


776  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

the  Nortons  and  Dr.  Channing.  We  have  had  our  clear,  bold  teachers 
of  the  word,  of  golden-mouthed  fame  like  Chrysostom  of  old,  our 
Whitefields,  Lyman  Beechers,  Father  Taylors,  Theodore  Parkers  and 
Dvvight  L.  Moodys,  each  of  whom  stands  for  some  new  ''great  av/ak- 
ening"  of  the  spiritual  life.  But  each  of  these  stands  for  a  fresh  and 
stronger  utterance  for  a  principle  or  method  of  thought  already  well 
understood  rather  than  for  any  original  discovery. 

The  discovery  of  America  did  not  so  much  mark  the  era  of  higher 
discoveries  in  the  realm  of  ideas  as  it  provided  a  chance  for  the  appli- 
cation of  these  ideas.  The  conditions  were  new,  the  experiment  of 
self-government  was  new,  under  which  all  the  lesser  experiments  in 
religious  faith  and  practice  were  carried  on,  but  the  thing  to  be  tried, 
the  ideal  to  be  tested,  that  was  well  understood.  They  knew  what 
they  wanted,  those  stanch,  daring  ancestors  of  ours. 

It  would  be  hard  to  say  when  or  where  the  gift  of  liberty  was  first 
bestowed  on  man.  Prof.  John  Fiske,  in  his  ''  Discovery  of  Amer- 
ica," shows  how,  after  repeated  experiments  and  failures,  each  leading  to 
the  final  triumph,  no  one  standing  for  that  triumph  alone — this  discov- 
ery was,  in  his  words,  "  not  a  single  event,  but  a  gradual  process."  Still 
more  are  the  moral  achievements  of  mankind  ''  gradual  processes,"  not 
"  single  events." 
Instinct   of  The  iustinct of  freedom  is  part  of  nature's  savage  and  beast-life 

Freedom.  progeny,  a  Caliban  of  the  cave  and  wilderness.     Could  we  read  the 

pages  of  man's  prehistoric  progress  as  readily  as  the  others — and  we 
are  learning  to  read  them — we  should  find  the  record  of  as  many  strug- 
gles in  behalf  of  mental  integrity  and  personal  rights  there  as  elsewherfe. 
In  the  historic  periods  we  have  learned  little  more  than  how  to  mark 
the  times  and  places  in  which  this  struggle  culminated;  we  can  name 
the  captains  of  the  host;  we  know  where  a  Moses,  a  Socrates,  a  Jesus,  a 
Washington,  a  Lincoln  belong,  but  the  principle  for  which  each  of 
these  worked  and  died,  is  older  than  the  oldest,  older  than  time  itself, 
its  source  being  less  human  than  cosmic. 

To  say,  therefore,  that  America's  contribution  to  the  race  lies  less 
in  the  principle  of  liberty  than  the  opportunity  to  test  and  apply  this 
principle  is  to  say  enough.  Whatever  the  religious  consciousness  of 
man  gained  was  ours  to  begin  with.  This  adult  stage  of  thought  in 
which  our  national  life  began  deprived  us  of  many  of  those  poetic  and 
picturesque  elements  which  belong  to  earlier  forms  of  thought.  The 
faith  of  the  new  world  being  Protestant,  aggressively  and  dogmatically 
Protestant  at  times,  felt  itself  obliged  to  dispense  with  the  large  body 
of  stored  and  storied  literature  gathered  by  mother  church,  and 
thus  impoverished  itself  in  the  effective  presentation  of  the  truths  it 
held  so  dear.  Our  New  England  forefathers  were  very  distrustful  of 
this  so-called  poetic  and  picturesque  side  of  life.  They  had  seen  the 
selfishness  and  corruption  of  the  court  of  Charles  II  upheld  in  the 
name  of  grace  and  good  manners,  had  seen  honest  opinion  scorned  and 
publicly  murdered  in  defense  of  order  and  respectability,  had  seen 
religion  and  the  Bible  made  the  excuse  for  war,  lust  and  tyranny, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  777 

until  sham  and  oppression  in  all  their  forms  had  grown  hateful  to 
them  and  a  passion  for  reality  filled  their  hearts. 

It  has  been  well  said  that  the  Puritan  ideal  was  allied  to  the  Israel- 
itish;  in  both  we  find  the  same  stern  insistence  on  practical  righteous- 
ness as  a  fundamental  requirement  of  the  religious  life.  It  was  a 
fundamental  overlaid  with  a  mass  of  hard  and  dreary  doctrine, 
of  weary  speculation  on  themes  impossible  for  the  human  intellect  to 
grasp,  but  through  it  all  burned  and  glowed  the  moral  ideal.  The 
religious  man  must  be  the  good  man.  He  might  be  a  harsh  or  narrow 
man,  he  might  not  be  a  dishonest  or  impure  man.  He  might,  in  the 
cause  of  God,  burn  witches  or  whip  Quakers,  but  he  must  pay  his  debts, 
send  his  children  to  school,  be  a  good  neighbor  and  citizen;  his  sins 
were  of  an  abstract  order,  springing  from  mistaken  notions  of  God's 
government  on  earth  and  his  share  in  it  as  God's  vicegerent;  his 
virtues  were  personal  and  his  own.  Personal  integrity — this  was  the  Personal  in- 
root  of  the  Puritan  ideal  in  public  and  private  life,  one  which  this  tegrity. 
nation  must  continue  to  observe  if  it  would  prosper,  which  will  prove 
its  sure  loss  and  destruction  to  ignore. 

We  hear  a  great  deal  in  the  present  day  about  an  ''ethical  religion," 
an  "ethical  basis  in  religion,"  the  "ethical  element  in  religion,"  phrases 
that  well  define  the  main  modern  tendency  in  the  evolution  of  a  new 
religious  ideal.  But  this  ethical  element  in  religion,  like  the  principle 
of  mental  freedom  to  which  it  is  allied,  is  less  an  absolute  and  new  dis- 
covery of  our  own  age  and  country  than  a  restatement  of  a  truth  long 
understood.  We  find  struggling  witnesses  of  one  or  the  other  far  back 
in  the  earliest  period  of  human  history,  and  at  every  one  of  those  his- 
toric points  at  which  we  note  a  fresh  affirmation  of  the  principle  of 
freedom  we  find  new  and  stronger  emphasis  laid  upon  the  moral  import 
of  things.  Hand  in  hand  those  two  ideals  of  heavenly  birth,  freedom 
and  goodness,  have  led  the  steps  of  man  down  the  tortuous  path  of 
theological  experiment  and  trial  out  under  the  blue  open  of  a  pure  and 
natural  religion.  Natural  religion!  Where  upon  all  the  green  expanse 
of  this  our  earth,  under  the  wide  dome  of  sky  that  hangs  projectingly 
over  every  part  of  it,  can  so  fitting  a  place  for  the  practical  demonstra- 
tion of  such  a  religion  be  found  as  now  and  here  in  our  loved  and  free 
America?  This  is  not  said  in  reproach  or  criticism  of  any  other  land, 
but  in  just  command  and  exhortation  to  ourselves.  Where,  except 
under  republican  rule,  can  the  experiment  so  well  be  tried  of  a  personal 
religion,  based  on  no  authority  but  that  of  the  truth,  finding  its  sanc- 
tion in  the  human  heart,  demonstrating  itself  in  deeds  of  practical 
helpfulness  and  good  will? 

How  sadly  will  our  boasted  republic  fail  in  its  ideal  if  it  realize 
not  in  the  near  future  this  republic  of  mind.  The  principle  of  democ- 
racy, once  accepted,  runs  in  all  directions.  Religion  is  fast  becoming 
democratized  in  these  days.  If  America  is  to  present  the  world  with  a  Religion  Be- 
new  type  of  faith  it  must  be  as  inclusive  as  those  principles  of  human  J^™i,°fe(j  ^®™' 
brotherhood  on  which  her  political  institutions  rest  and  embody  a  great 
deal  of  Yankee  common  sense.   Its  sources  of  supply  will  be  as  various 


778  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

as  the  needs  and  activities  of  the  race.  If  Ralph  Waldo  Emerson  is 
to  be  named  one  of  its  prophets  Thomas  Edison  must  be  counted 
another. 

If  the  world's  religious  debt  to  America  lies  in  this  thought  of 
opportunity,  or  religion  applied,  it  is  a  debt  the  future  will  disclose 
more  than  the  past  has  disclosed  it.  If  ours  is  the  opportunity,  ours  is 
still  more  the  obligation.  Privilege  does  not  go  without  responsibility; 
where  much  is  bestowed,  much  is  required.  If  a  new  religious  ideal, 
based  on  the  unhindered  action  of  the  mind  in  the  search  for  truth 
with  no  fear  but  of  its  own  wrong  doing,  justifying  itself  only  as  an  aid 
to  human  virtues  and  happiness — if  such  a  faith  were  to  be  evolved 
here  and  by  us,  how  proud  our  estate. 

But  such  a  faith  when  evolved,  even  as  we  see  it  evolving  today, 
will  not  be  the  product  of  one  age  or  people,  nor  is  it  a  result  the 
future  alone  is  to  attain.  Its  roots  will  search  ever  deeper  into  the 
past,  not  in  timorous  enslavement,  but  for  true  nourishment,  as  its 
branches  will  stretch  toward  skies  of  growing  beauty  and  emprise. 
Alike  Pagan  and  Christian  in  source,  it  will  be  more  than  either  Pagan 
or  Christian  in  result,  for  a  faith  to  be  universally  applied  must  be 
universally  derived. 

From  the  heart  of  man  to  the  heart  of  man  it  speaketh.  It  is  this 
natural  religion,  springing  from  one  human  need  and  aspiration,  which 
binds  our  hearts  together  here  today  and  will  never  let  them  be  wholly 
loosed  from  each  other  again.  How  pale  grows  the  phantom  of  a 
partial  religion,  the  religion  of  intellectual  assent,  before  the  large, 
sweet  and  comprehensive  spirit  that  has  ruled  in  these  halls  !  How 
strong  and  beautiful  the  disclosing  figure  of  that  coming  faith  that 
owns  but  two  motives,  love  of  God  and  love  to  man  ! 

"We  need  not  travel  all  around  the  world  to  know  that  every- 
where the  sky  is  blue,"  said  Goethe.  We  need  not  be  Buddhists,  Par- 
sees,  Mohammedans,  Jews  and  Christians  in  turn  and  all  the  little 
Christians  besides,  Methodists,  Baptists,  Episcopalians  and  Unitarians, 
to  know  that  in  each  and  all  God  is  choosing  His  own  best  way  to  dem- 
onstrate Himself  to  the  hearts  of  His  children.  Knowledge  gaining 
Gai^ng%*^on  slowly  upon  ignorancc,  truth  upon  error,  goodness  steadily  gaining 
Ignorance.  j^^^  powerto  heal  the  world's  wickedness  and  misery,  man  overcoming 
himself,  growing  daily  in  the  divine  likeness,  not  into  which  he  was 
born,  but  which  he  was  born  to  attain — thus  the  soul's  life  proceeds 
wherever  found,  by  the  Indus  or  the  Nile,  the  shores  of  the  Mediter- 
ranean or  in  the  valley  of  the  Mississippi,  whether  it  prays  in  the 
name  of  Jesus  or  of  Cyrus,  wears  black  or  yellow  vestments. 

"The  World's  Religious  Debt  to  America!  "  Measure  as  large  an 
actual  accomplishment  or  future  possibility  and  desire  as  our  fondest 
fancy  or  most  patriotic  wish  can  fashioo  it,  there  is  a  debt  larger  than 
this,  one  which  will  grow  larger  still  with  time,  which  we  acknowledge 
with  glad  and  grateful  hearts  today,  and  can  never  discharge,  and  that 
is  Arnerica's  religious  debt  to  the  world, 


Knowledge 


Qhristianity  and   E^^l^tion. 


Paper  by  PROF.  HENRY  DRUMMOND,  of  Glasgow,  Scotland. 


O  more  fitting  theme  could  be  chosen  for 
discussion  at  this  congress  than  the  re- 
lation of  Christianity  to  evolution.  By 
evolution  I  do  not  mean  Darwinism, 
which  is  not  yet  proved,  norSpencerism, 
which  is  incomplete,  nor  Weismann- 
ism,  which  is  in  the  hottest  fires  of  crit- 
icism, but  evolution  as  a  great  category 
of  thought,  as  the  supreme  word  of  the 
nineteenth  century.  More  than  that,  it 
is  the  greatest  generalization  the  world 
has  ever  known.  The  mere  presence  of 
this  doctrine  in  science  has  reacted  as 
by  an  electric  induction  on  every  surround- 
ing circle  of  thought.  No  truth  can  remain 
now  unaffected  by  evolution.  We  see  truth  as  a 
profound  ocean  still,  but  with  a  slow  and  ever-rising  tide.  The- 
ology must  reckon  with  this  tide.  We  can  stir  this  truth  in  our 
vessels  for  the  formulation  of  doctrine,  but  the  formulation  of  doc- 
trine must  never  stop;  but  the  vessels  with  their  mouths  open  must 
remain  in  the  ocean.  If  we  take  them  out  the  tide  cannot  rise  in 
them,  and  we  shall  only  have  stagnant  doctrines  rotting  in  a  dead  the- 
ology. 

The  average  mind  looks  at  science  with  awe.  It  is  the  breaking 
of  a  fresh  seal.  It  is  the  one  chapter  of  the  world's  history  with  which 
he  is  in  doubt.  What  it  contains  for  Christianity  or  against  it  he 
knows  not.  What  it  will  do  or  undo  he  cannot  tell.  The  problems  to 
be  solved  are  more  in  number  and  more  intricate  than  were  ever  known 
before,  and  he  waits  almost  in  excitement  for  the  next  development. 
And  yet  this  attitude  of  Christianity  is  as  free  from  false  hope  as  it  is 
free  from  false  fear. 

The  idea  that  religion  is  to  be  improved  by  reason  of  its  relation 
with  science  is  almost  a  new  thing.  Religion  and  science  began  the 
centuries  hand  in  hand.  And  after  a  long  separation  we  now  ask  what 
contributions  has  science  to  bestow?    What  God-given  truths  is  science 

779 


Truth  in  Its 
Relation  to  Ev- 
olntion. 


Religion  and 
Science  Hand 
in  Hand. 


780  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

bringing  now  to  lay  at  the  feet  of  our  Christ?  True,  science  is  as  much 
the  friend  of  true  theology  as  any  branch  of  truth,  and  in  all  the  strug- 
gles between  them  in  the  past  they  have  both  come  out  of  the  struggles 
enriched,  purified  and  enlarged. 

The  first  fact  to  be  registered,  is  that  evolution  has  swept  over 
the  doctrine  of  creation  and  left  it  untouched  except  for  the  better. 
Science  has  discovered  how  God  made  the  world.  Fifty  years  ago 
Darwin  wrote  in  dismay  to  Hooker  that  the  old  theory  of  specific 
creation,  that  God  made  all  species  apart  and  introduced  them  into 
the  world  one  by  one,  was  melting  away  before  his  eyes.  One  of  the 
last  books  on  Darwinism,  that  of  Alfred  Wallace,  says  in  its  opening 
chapter  these  words:  **  The  whole  scientific  and  literary  world,  even 
the  whole  educated  public,  accepts  as  a  matter  of  common  knowledge 
the  origin  of  species  from  other  allied  species  by  the  ordinary  proces- 
ses of  natural  birth."  Theology,  after  a  period  of  hesitation,  accepts 
this  version.  The  hesitation  was  not  due  to  prejudice,  but  for  the  ar- 
rival of  the  proof. 

The  doctrine  of  evolution,  no  one  will  assert,  is  yet  proved.  It  will 
be  time  for  theology  to  be  unanimous  when  science  is  unanimous.  If 
science  is  satisfied  in  a  general  way  with  its  theory  of  evolution  as  the 
Doctrine  o  f  method  of  creation,  assent  is  a  cold  word  with  which  those  whose  busi- 
Proved^^  ^®*  ness  it  is  to  know  and  love  the  ways  of  God  should  welcome  it.  The 
theory  of  evolution  fills  a  gap  at  the  very  beginning  of  our  religion.  As 
to  its  harmony  with  the  question  or  the  theory  about  the  book  of  Gen- 
esis, it  may  be  that  theology  and  science  have  been  brought  into  per- 
fect harmony,  but  the  era  of  the  reconcilers  is  to  be  looked  upon  as 
past.     That  was  a  necessary  era. 

Genesis  was  not  a  scientific  but  a  religious  book,  and,  there  being 
no  science  there,  theologians  put  it  there,  and  their  attempt  to  recon- 
cile it  would  seem  to  be  a  mistake.  Genesis  is  a  presentation  of  one 
or  two  great  elementary  truths  of  the  childhood  of  the  world.  It  can 
only  be  read  in  the  spirit  in  which  it  was  written,  with  its  original  pur- 
pose in  view,  and  its  original  audience.  Its  object  was  purely  relig- 
ious, the  point  being  not  how  certain  things  were  made,  which  is  a 
question  for  science,  but  that  God  made  them.  The  book  was  not 
dedicated  to  science  but  to  the  soul.  The  misfortune  is  that  there  is 
no  one  to  announce  in  the  name  of  theology  that  the  controversy  be- 
tween science  and  religion  is  at  an  en  I. 

Evolution  has  swept  over  the  rei'gious  conception  of  origins  and 
left  it  untouched  except  for  the  better.  The  method  of  creation,  the 
question  of  origin  is  another.  There  is  o  ily  one  theory  of  creation  in 
the  field,  and  that  is  evolution.  Evolution  has  discovered  nothing  new 
and  professes  to  know  nothing  new.  Evolution,  instead  of  being  op- 
posed to  creation,  assumes  creation.  Law  is  not  the  cause  of  the  order 
of  the  world,  but  the  expression  of  it.  Evolution  only  professes  to 
offer  an  account  of  the  development  of  the  world;  it  does  not  offer  to 
account  for  it.     This  is  what  Professor  Tyndal  said: 

"When  I  stand  in  the  springtime  and  look  upon  the  bright  foliage, 


THE  WORLD'S  CONGRESS  Of  RELIGIONS,  781 

the  lilies  in  the  field,  and  share  the  general  joy  of  opening  life,  I  have 
often  asked  myself  whether  there  is  any  power,  any  being  or  thing  in 
the  universe  whose  knowledge  of  that  of  which  I  am  so  ignorant  is 
greater  than  mine.  I  have  said  to  myself,  can  it  be  possible  that  man's 
knowledge  is  the  greatest  knowledge,  that  man's  life  is  the  highest 
life.^  My  friends,  the  profession  of  that  atheism  with  which  I  am 
sometimes  so  lightly  charged  would,  in  my  case,  be  an  impossible 
answer  to  this  question."  And  more  pathetically  later,  in  connec- 
tion with  the  charge  of  atheism,  he  said:  "  Christian  men  are 
proved  by  their  writings  to  have  their  hours  of  weakness  and  christian 
of  doubt,  as  well  as  their  hours  of  strength  and  conviction,  Men  Proved  by 
and  men  like  myself  share  in  their  own  way  these  variations  of  ®^'  "  ^^^ 
mood  and  sense.  I  have  noticed  during  years  of  self-observation  that 
it  is  not  in  hours  of  clearness  and  of  vigor  that  this  doctrine  commends 
itself  to  my  mind — it  is  in  the  hours  of  stronger  and  healthier  thought 
that  it  ever  dissolves  and  disappears  as  offering  no  solution  to  the  mys- 
tery in  which  we  dwell  and  of  which  we  form  a  part." 

Some  of  the  protests  of  science  against  theism  are  directed  not 
against  true  theism,  but  against  its  superstitious  and  irrational  forms, 
which  it  is  the  business  of  science  to  question.  What  Tyndal  calls  a 
fierce  and  distorted  theism  is  as  much  the  enemy  of  Christianity  as  of 
science;  and  if  science  can  help  Christianity  to  destroy  it,  it  does  well. 
What  we  have  really  to  fight  against  is  both  unfounded  belief  and  un- 
founded unbelief,  and  there  is  perhaps  just  as  much  of  the  one  as  of 
the  other  floating  in  current  literature.  As  Mr.  Ruskin  says:  "You 
have  to  guard  against  the  darkness  of  the  two  opposite  prides — the 
pride  of  faith,  which  imagines  that  the  character  of  the  Deity  can  be 
proved  by  its  convictions,  and  the  pride  of  science,  which  imagines 
that  the  Deity  can  be  explained  by  its  analysis."  I  may  give  in  pass- 
ing the  authorized  statement  of  a  well-known  fellow  of  the  Royal 
Society  of  London,  which,  I  need  not  remind  you,  is  the  representative 
party  of  British  men  of  science.  Its  presidents  are  invariably  men  of 
the  first  rank.     This  gentleman  said: 

'*  I  have  known  the  British  association  under  forty-one  different 
presidents,  all  leading  men  of  science.  On  looking  over  those  forty- 
one  names  I  count  twenty,  who,  judged  by  their  private  utterances  or 
private  communications,  are  men  of  Christian  belief  and  character, 
while,  judging  by  the  same  test,  I  find  only  four  who  disbelieve  in  any 
divine  revelation.  Of  the  remaining  seventeen  some  have  possibly 
been  religious  men  and  others  may  have  been  opponents,  but  it  is  fair 
to  suppose  that  the  greater  number  have  given  no  very  serious  thought 
to  the  subject.  The  figures  indicate  that  religious  faith  rather  than 
unbelief  have  characterized  the  leading  men  of  the  association." 

Instead  of  robbing  the  world  of  God  science  has  done  more  than 
all  the  philosophies  and  natural  theologies  to  sustain  the  theistic  con- 
ception. It  has  made  it  impossible  for  the  world  to  worship  any  other 
God.  The  sun  and  the  moon  and  the  stars  have  been  found  out; 
science  has  shown  us  exactly  what  they  are.  No  man  can  worship 
them  any  more. 


782 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Science  Dem- 
onstrates God. 


New  Series  of 
Thonghto. 


If  science  has  not  by  searching  found  out  God  it  has  not  found 
any  other  God,  nor  anything  else  like  a  God  that  might  continue  to  be 
a  conceivable  and  rational  object  of  worship  in  a  scientific  age.  If  by 
searching  it  has  not  found  God  it  has  found  a  place  for  God.  As 
never  before  from  the  purely  physical  side  of  things  it  has  siiown  there 
is  room  in  the  world  for  God.  It  has  given  us  a  more  Godlike  God. 
The  new  energies  in  the  world  demand  a  will  and  an  ever  present  will. 
To  science  God  no  longer  made  the  world  and  then  withdrew;  He  per- 
vades the  whole.  Under  the  old  view  God  was  anon-resident  God  and 
an  occasional  wonder  worker.     Now  He  is  always  here. 

It  is  certain  that  every  step  of  science  discloses  the  attributes  of 
the  Almighty  with  a  growing  magnificence.  The  author  of  "Natural 
Religion"  tells  us  that  "the  average  scientific  man  worships  at  present  a 
more  awful  and,  as  it  were,  a  greater  Deity  than  the  average  Christian." 
Certain  it  is  that  the  Christian  view  and  the  scientific  view  together 
form  a  conception  of  the  object  of  worship  such  as  the  world  in  its 
highest  inspiration  never  reached  before.  Never  before  have  the 
attributes  of  eternity  and  immensity  and  infinity  clothed  themselves 
with  language  so  majestic. in  its  sublimity.  Mr.  Huxley  tells  us  that 
he  would  like  to  see  a  scientific  Sunday-school  established  in  every 
parish.  If  this  only  were  to  be  taught  we  should  be  rich  indeed  to  be 
qualified  to  be  the  teachers  of  those  Sunday-schools. 

One  cannot  fail  to  prophesy  in  view  of  the  latest  contributions  of 
science,  that  before  another  half  century  has  passed  there  will  be  a 
theological  advance  of  moment.  Under  the  new  view  the  whole  ques- 
tion of  the  incarnation  is  beginning  to  assume  a  fresh  development. 
Instead  of  standing  alone  an  isolated  phenomenon,  its  profound  rela- 
tions to  the  whole  scheme  of  nature  are  opening  up.  The  question  of 
revelation  is  undergoing  a  similar  expansion.  The  whole  order  and 
scheme  of  nature  are  seen  to  be  only  part  of  the  manifold  revelation 
of  God. 

As  to  the  specific  revelations,  the  Old  and  New  Testaments,  evolu- 
tion has  already  given  the  world  what  amounts  to  a  new  Bible.  Its 
peculiarity  is,  that  in  its  form  it  is  like  the  world  in  which  it  is  found. 
It  is  a  word,  but  its  root  is  now  known,  and  we  have  other  words  from 
the  same  root.  Its  substance  is  still  the  unchanged  language  of  heaven, 
yet  it  is  written  in  a  familiar  tongue.  This  Bible  is  not  a  book  which 
has  been  made.  It  has  grown.  Hence  it  is  no  longer  a  mere  word 
book,  nor  a  compendium  of  doctrines,  but  a  nursery  of  growing  truths. 
Like  nature,  it  has  successive  strata  and  valley  and  hill-top  and 
atmosphere,  and  rivers  are  flowing  still,  and  here  and  there  a  place 
which  is  a  desert,  and  fossils  whose  crude  forms  are  the  stepping  stones 
to  higher  things.  It  is  a  record  of  inspired  deed  as  well  as  of  inspired 
words,  a  series  of  inspired  facts  in  the  matrix  of  human  history.  This 
is  not  the  product  of  any  destructive  movement,  nor  is  this  transformed 
book  in  any  sense  a  mutilated  Bible.  All  this  change  has  taken  place, 
it  may  be,  without  the  elimination  of  a  book  or  the  loss  of  an  important 
word.  It  is  simply  a  transformation  by  a  method  whose  main  warrant 
is  that  the  book  lends  itself  to  it. 


THE  WOkLb'S  CONCRESS  6P  HElIdlON^  783 

Other  questions  are  moving  the  world  just  now,  but  one  has  only 
time  to  name  them.  The  doctrine  of  immortality,  the  relation  of  the 
person  of  Christ  to  evolution,  and  the  operation  of  the  Holy  Spirit, 
are  attracting  attention,  and  lines  of  new  thought  are  already  at  the 
suggestive  stage,  and  among  them  not  least  in  interest  is  the  possible 
contribution  from  science  on  some  of  the  more  practical  problems  of 
theology,  and  the  doctrine  of  sin.  On  the  last  point  the  suggestion 
has  been  made  that  sin  is  probably  a  relic  of  the  animal  part,  the  unde- 
stroyed  residuum  of  the  animal,  and  the  savage  ranks  at  least  as  an 
hypothesis,  and  with  proper  safeguards,  may  one  day  yield  some  glim- 
mering light  to  theology  on  its  oldest  and  darkest  problem.  If  this 
partial  suggestion — and  at  present  it  is  nothing  more — can  be  followed 
out  to  any  purpose  the  result  will  be  of  much  greater  than  speculative 
interest.  For,  if  science  can  help  us  in  anyway  to  know  how  sin  came 
into  the  world,  it  may  help  us  better  to  know  how  to  get  it  out. 

A  better  understanding  of  its  genesis  and  nature  may  modify,  at 
least,  some  of  the  attempts  made  to  get  rid  of  it,  whether  in  a  national 
or  individual  life.  But  the  time  is  not  ripe  to  speak  with  more  than 
the  greatest  caution  and  humility  of  these  still  tremendous  problems. 
There  is  an  intellectual  covetousness  abroad,  which  is  neither  the  fruit 
nor  the  friend  of  a  scientific  age.  The  haste  to  be  wise,  like  the  haste  Speculation 
to  be  rich,  leads  many  to  speculate  in  indifferent  securities,  and  can  not Theoiogjr. 
only  end  in  fallen  fortunes.  Theology  must  not  be  bound  up  with  such 
speculations. 

At  the  same  time  speculation  must  continue  to  be  its  life  and  its 
highest  duty.  We  are  sometimes  warned  that  the  scientific  method 
has  dangers,  and  are  told  not  to  carry  it  too  far.  But  it  is  then  after 
all  it  becomes  chiefly  dangerous  when  we  are  warned  not  to  carry  it 
too  far.  Apart  from  all  details,  apart  from  the  influence  of  modern 
science  on  points  of  Christian  theology,  that  to  which  most  of  us  look 
with  eagerness  and  gratitude  is  its  contribution  to  applied  Christianity. 
The  true  answer  to  the  question,  is  there  any  conflict  between  Christi- 
anity and  theology,  is  that  in  practice,  at  all  events,  the  two  are  one. 

What  is  the  object  of  Christianity?  It  is  the  evolving  of  men,  the 
making  of  higher  and  better  men  in  a  higher  and  better  world.  That 
is  also  the  object  of  evolution,  what  evolution  has  been  doing  since 
time  began.  Christianity  is  the  further  evolution.  It  is  an  evolution 
re-enforced  with  all  the  moral  and  spiritual  forces  that  have  entered 
the  world  and  cleaved  to  humanity  through  Jesus  Christ.  Beginning 
with  atoms  and  crystals,  passing  to  plants  and  animals,  evolution 
finally  reaches  man.  But  unless  it  ceases  to  be  a  scientific  fact  it  cannot 
stop  there.  It  must  goon  to  include  the  whole  man,  and  all  the  work 
and^thought  and  life  and  aspiration  of  man;  the  great  moral  facts,  th<? 
moral  forces,  so  far  as  they  are  proved  to  exist.  The  Christian  con- 
sciousness, so  far  as  it  is  real,  must  come  within  its  scope.  Human 
history  is  as  much  a  part  of  it  as  natural  history. 

When  all  this  is  included  it  will  be  seen  that  evolution,  organic 
evolution,  is  but  the  earlier  chapter  of  Christianity,  and  that  Christian- 


784  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

ity  is  but  the  later  eyolution.  There  can  be  but  one  verdict  then  as  to 
Christianity  the  import  of  evolution,  as  to  its  bearings  on  the  individual  life  and 
iSti^.*^'  ^^**"  future  of  the  race.  The  supreme  message  of  science  to  this  age  is  that 
all  nature  is  on  the  side  of  the  man  who  tries  to  rise.  Evolution,  de- 
velopment and  progress  are  not  only  on  her  programme;  these  are  her 
programme.  For  all  things  are  rising — all  worlds,  all  planets,  all  stars, 
all  suns.  An  ascending  energy  is  in  the  universe,  and  the  whole  moves 
on  with  one  mighty  ideal  and  anticipation.  Tne  aspiration  of  the 
human  mind  and  heart  is  but  the  evolutionary  tendency  of  the  uni- 
verse. Darwin's  great  discovery,  or  the  discovery  which  he  brought 
into  prominence,  is  the  same  as  that  of  Galileo,  that  the  world  moves. 
The  Italian  prophet  says  it  moves  from  west  to  east.  The  English 
philosopher  says  it  moves  from  low  to  high. 

As  in  the  days  of  Galileo,  there  are  many  now  who  do  not  see 
that  the  world  moves,  men  to  whom  the  world  is  an  endless  plane,  a 
prison  fixed  in  a  purposeless  universe,  where  untried  prisoners  await 
their  unknown  fate.  It  is  not  the  monotony  of  life  that  destroys;  it  is 
the  pointlessness.  They  can  bear  its  weight;  its  meaninglessness 
crushes  them.  The  same  revolution  that  the  discovery  of  the  axial 
rotation  of  the  earth  effected  in  the  world  of  physics,  the  doctrine  of 
evolution  will  make  in  the  moral  world.  Already  a  sudden  and  mar- 
velous light  has  fallen  upon  the  earth.  Evolution  is  less  a  doctrine 
than  a  light.  It  is  a  light  revealing  in  the  chaos  of  the  past  a  perfect 
and  growing  order,  giving  meaning  even  to  the  confusion  of  the  pres- 
ent, discovering  through  all  the  denseness  around  us  the  paths  to  prog- 
ress and  flashing  its  rays  upon  the  coming  goal. 

Men  began  to  see  an  undivided  ethical  purpose  in  this  material 
world,  a  tide  that  from  eternity  has  never  turned,  making  to  perfect- 
ness,  in  that  vast  progression  of  nature,  that  vision  of  all  things  from 
the  first  of  time,  moving  from  low  to  high,  from  incompleteness  to 
completeness,  from  imperfection  to  perfection.  The  moral  nature 
recognizes  in  all  its  height  and  depth  the  eternal  claim  upon  itself — 
wholeness  and  perfection  to  holiness  and  righteousness.  These  have 
always  been  required  of  man,  but  never  before  on  the  natural  plane 
have  they  been  proclaimed  by  voices  so  commanding  or  enforced  by 
sanctions  so  great  and  rational. 


Rev.  Thos.  Richey,  D,  D.,  New  York. 


Xhe    J^elations    ^^^ween    the   Anglican 

Qhurch  and  the  Qhurch  of  the 

First  Ages. 

Paper  by  REV.  THOMAS  RICHEY,  of  the  General  Theological  Seminary,  of 

New  York. 


HEN  the  Italian  monk  and  missionary, 
Augustine,  with  thirty  companions, 
was  sent  forth  by  Gregory  the  Great 
to  convert  to  the  faith  the  Angles  of 
•  Britain,  he  found  on  reaching  the 
shores  of  Britain,  in  hiding  owing  to 
the  violence  of  its  enemies,  a  regu- 
larly organized  Christian  church,  with 
its  own  distinctive  characteristics  and 
its  own  peculiar  rites  and  ceremonies. 
In  the  year  121 5  the  clergy,  the 
people,  and  the  barons  of  England, 
constituting  the  three  great  estates  of 
the  realm,  met  together  at  Runne- 
mede  and  there  they  passed  the  great 
act  of  Chartar,  which  remains  unto 
this  day  the  bulwark  of  constitutional 
liberty  in  England,  the  magna  charta, 
the  first  article  of  which  reads:  "The  Church  of 
England  shall  be  free  and  its  rights  and  its  privi- 
leges shall  be  respected." 

Three  hundred  years  after,  in  the  year  1532,  the  convocation  of 
the  Church  of  England  passed  a  resolution  asking  the  king  that  the 
relation  which  hitherto  had  made  the  claims  of  a  foreign  potentate  to 
prevail  should  no  longer  be  acknowledged;  and  the  year  after,  in 
1533,  the  parliament  of  England  declared  that  "  the  crown  of  England 
is  imperial,  and  that  England  is  constituted  a  nation  in  itself  to  settle 
all  questions,  both  temporal  and  spiritual,  and  that  it  belongs  to  the 

787 


The     Magna 
Charta. 


Ecclesiastics 


788  THE  WORLD'S  C0NCRE$S  OF  kELlGIOm, 

spirituality  commonly  called  the  Church  of  England  to  declare  and 
determine  all  questions  whatsoever  may  come  before  them  without 
appealing  to  any  foreign  potentate/' 

The  Church  of  England  first  of  all  claims  to  be  a  witness,  the 
ages  all  along,  to  that  faith  which  the  apostles  left  upon  the  earth, 
unto  the  tradition  and  the  teachings  of  the  early  apostolic  church. 
The  Church  of  England  claims,  in  the  second  place,  that  she  is,  as  a 
national  church,  and  ever  has  been,  the  defender  of  the  great  principle 
of  civil  and  religious  liberty.  The  Church  of  England  claims,  in  the 
third  place,  that  she  is  called,  in  the  providence  of  God,  to  be  "  the 
healer  of  the  breach"  in  the  divisions  of  a  divided  Christendom. 

We  find  at  the  council  of  Aries,  in  the  year  314,  five  British  eccle- 
siastics present,  the  bishop  of  Carleon,  the  bishop  of  London  and  the 
bishop  of  York,  with  an  attendant  priest  and  deacon.  We  find  also 
that  the  emperor,  when  he  called  the  council  of  Arininum  thirty  years 
afterward,  provided  for  the  British  bishops  to  be  present,  when  through 
Pre  sTnTTn  their  own  poverty  they  were  not  able  to  meet  the  obligation.  The 
Councils.  claim  of  the  Church  of  England  is  that,  as  she  was  thus   represented 

in  the  councils  of  the  church,  as  she  took  part  by  the  authority  of  the 
empire  itself  in  the  determining  of  the  questions  which  belonged  to 
the  settlement  of  the  faith,  that  she  from  that  day  until  now  has  been 
the  representative  of  the  apostolic  faith,  of  the  apostolic  traditions 
and  of  the  apostolic  customs. 

When  in  the  year  603  Augustine  first  came  into  personal  contact 
with  the  British  church  he  found  that  there  were  points  of  difference 
between  the  church  which  he  represented  and  the  church  as  he  found 
it  in  Britain,  in  Ireland  (then  called  Scotland),  and  in  the  church  of 
Columbanus,  which  afterward  accomplished  the  great  work  of  the 
conversion  of  the  Picts  and  Scots.  First  of  all  the  British  church  with 
the  Scoto-Celtic  church  kept  Easter  at  a  different  time  from  the  church 
of  the  west.  There  was  found  to  be  again  a  difference  in  the  mode  of 
administering  the  rite  of  baptism,  the  British  church  administering 
the  rite  in  one  immersion,  whereas,  it  was  the  custom  of  the  Roman 
church  to  use  three  immersions.  The  British  church  adopted  one 
method  of  tonsure  and  the  Roman  church  adopted  another.  Lastly, 
there  was  found  to  be  a  difference  in  the  method  of  consecration,  the 
practice  of  the  British  church  being  from  the  beginning  to  consecrate 
by  means  of  one  bishop,  whereas  the  Roman  church,  in  accordance 
with  the  Nicene  canon,  required  three. 

When  these  points  of  difference  came  up  before  the  council  of 
Whitby,  the  discussion  became  one  that  afterward  ended  in  the  divis- 
ion of  the  two  churches.  The  British  church  claimed  its  right  accord- 
ing to  its  own  mode  of  intercalation  which  it  had  practiced  for  twa 
hundred  and  fifty  years  to  celebrate  Easter  at  its  own  time  and  refuse 
the  claim  of  another  communion  to  impose  upon  it  a  different  obliga- 
tion. The  Scoto-Celtic  church,  in  Ireland,  when  the  question  was  pre* 
sented  before  it,  had  set  aside  the  demand  made  by  a  foreign  potentate 
and  foreign  church  to  dictate  a  differen-ce  of  time  in  the  celebration  of 


Defense     o  £ 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  789 

Easter  offices;  but  still  more,  when  the  question  took  a  wider  range 
and  Columbanus  in  the  year  519  went  out  to  Gaul,  we  find  that  it  came 
into  contact  with  the  church  in  Gaul,  and  that  the  differences  in  the 
mode  of  celebrating  the  Easter  office  was  made  a  ground  of  rejection 
of  the  foreign  missionary — that  Columbanus  called  before  the  council 
and  also  before  Boniface  IV,  the  reigning  pope  of  the  time,  defended 
the  traditions  of  his  fathers  and  refused  to  surrender  his  Christian 
liberty.  When  asked  who  those  persons  were  that  had  intruded  them- 
selves into  the  church  in  Gaul,  the  answer  was:  "We  are  Irish  from 
the  ends  of  the  earth;  our  doctrine  is  that  of  the  apostles  and  of  the 
evangelists.  The  Catholic  faith  we  maintain,  as  it  has  been  perpetu-  Christian  Lii)^ 
ated  to  us  through  the  succession  of  the  apostles,  and  we  know  none  ®'^' 
other."  When  the  council  in  Gaul  would  not  receive  the  explanation 
given  by  Columbanus,  he  was  compelled  to  appeal  to  Boniface 
IV.  When  he  wrote  to  the  bishop  of  Rome  he  claimed  to  be  allowed 
to  do  his  work  in  his  own  way,  and  he  claimed  it  under  the  second 
canon  of  the  council  of  Constantinople,  in  381,  which,  after  declaring 
that  no  one  bishop  shall  intrude  into  the  jurisdiction  of  another,  en- 
tered a  decree  that  when  among  barbarians  there  was  any  difference 
connected  with  the  administration  of  the  Christian  rites,  liberty  should 
be  allowed  and  their  claims  should  be  acknowledged. 

The  claim  which  Columbanus  made  before  Boniface  IV  is  the 
claim  which  the  English  church  today  upholds  in  defense  of  its  own 
Christian  liberty.  It  needs  no  doctrine  but  that  which  it  has  received 
from  the  apostles  and  the  evangelists.  It  holds  the  Catholic  faith  as 
it  has  been  perpetuated  by  succession  from  the  first  ages  until  now. 
But  beyond  that,  in  things  that  are  not  in  their  own  nature  indifferent, 
it  will  submit  to  no  dictation,  and  it  will  resist  every  effort  to  destroy 
the  rights  which  have  been  given  it  by  our  Lord  Jesus  Christ  Himself. 
When  Recalled  Hisapostles  He  left  itto  themselves  under  the  guidance 
and  dictation  of  the  Holy  Spirit  to  adopt  that  line  of  polity  they 
should  find  to  be  most  necessary.  He  prescribed  no  ritual,  but  He  left 
it  free  to  the  men  whom  He  had  chosen  to  adapt  themselves  to  differ- 
ent times  and  different  circurnstances  in  order  that  there  should  be  no 
obligation  upon  the  council  regarding  those  fundamental  things  which 
are  necessary  to  man's  salvation.  That  principle  the  Church  of  Eng- 
land has  maintained,  and  ever  shall  maintain,  as  necessary  to  the  defense 
of  Christian  liberty  in  things  which  are  belonging  to  obligations  upon 
the  conscience. 

Mr.  Greene,  in  his  "Making  of  England,"  has  observed  that  it  was 
a  happy  circumstance  that,  at  the  council  of  Whitby,  in  664,  the  Church 
of  England  did  not  throw  in  its  light  with  the  Scoto-Celtic  church 
with  all  its  ardent  devotion  and  all  its  missionary  enterprise,  but  made 
the  choice  now  that  the  door  was  open,  to  ally  itself  with  the  outside 
world  and  above  all  with  Rome  as  the  great  fountain  of  ancient  civili- 
zation. I  believe,  as  Mr.  Greene  believes,  that  it  was  more  than  an 
accident  which  led  Gregory  the  Great,  a  man  whom  all  must  honor, 
for  his  holiness  of  life  and  his  Christian  and  missionary  devotion;  it 


790  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

was  more  than  an  accident  when  he  saw  the  British  boys  in  Rome,  and 
his  heart  was  touched  with  Christian  sympathy  that  those  fair  British 
were  sold  for  slaves  in  the  Roman  market.  He  never  rested  until  he 
sent  for  a  band  of  his  missionaries  to  reclaim  the  Angles  of  the  Deira 
and  bring  them  into  relations  to  the  Christian  faith. 

Theodore  the  Great,  trained  in  the  same  school  as  St.  Paul  at  Tar- 
sus, prevailed  upon  the  British  church,  the  Scoto-Celtic  church  and 
the  church  of  Rome,  represented  by  Augustine  and  his  followers,  to 
cast  aside  their  differences  and  to  coalesce  in  one  great  church.  It 
was  his  work  which  brought  about,  as  Mr.  Greene  says,  again  the  union 
of  the  heptarchy  into  one  kingdom  and  one  people.  It  was  the  En- 
glish church  which  made  the  English  nation;  it  was  not  the  English 
nation  which  made  the  English  church.  It  was  in  England  as  it  was 
before  under  Charlemagne,  as  before  it  had  been  under  Constantine. 
Let  men  dream  as  they  will,  it  is  the  power  of  religion  that  is  the 
li^^^®^®^^®'  only  one  unifying  bond  that  can  ever  bind  together  the  sum  of  the 
human  family.  People  can  talk  as  they  will  regarding  the  union  in 
the  year  800,  upon  Christmas  day,  between  Charlemagne,  as  represen- 
tative of  the  German  empire,  and  the  See  of  Rome,  as  representative 
of  spiritual  energy  and  power  in  the  western  world,  but  that  which 
moved  Charlemagne  is  the  same  thing  which  moved  Constantine,  or 
led  to  the  enunciation  of  the  principle  which  has  ever  been  maintained, 
that  the  foundations  of  human  society  do  not  rest  upon  the  church 
only,  nor  upon  the  state  only,  but  they  rest  upon  the  church  and  the 
state  allied  one  to  another,  bound  together  in  mutual  sympathy  for  the 
accomplishment  of  the  work  that  God  has  given  them  to  do. 

But  having  given  the  kingdom  of  England  into  the  hands  of  a 
foreign  power — ^I  want  to  speak  with  all  respect  of  the  great  represen- 
tative of  that  power  at  that  time;  there  never  was  a  nobler,  a  greater, 
a  better  meaning  man  than  Innocent  III — ^but  Innocent  III,  as  he 
had  made  the  mistake  of  sanctioning  the  invasion  of  the  western 
church  into  the  east  and  the  founding  of  the  feudal  kingdom  of  Con- 
stantinople, so  Innocent  III  also  made  the  dreadful  mistake,  after 
John  was  forced  to  sign,  of  anathematizing  the  men  who  did  the  deed, 
and  declaring  that  he  had  released  the  king  from  the  bonds  of  the 
oath  which  bound  him  to  the  obligation.  But  while  John  obeyed  the 
mandate  of  the  pope  and  received  in  silence  the  suspension  which  for 
that  act  he  imposed  on  him,  still,  when  he  returned,  he  himself 
signed  with  his  own  hand  the  magna  charta,  and  from  that  day  to  this 
England  has  maintained  the  position  that  not  only  the  church  but 
also  the  nation  shall  be  free  from  the  sovereignty  of  any  foreign . 
power. 

I  think  this  parliament  of  religions  represents  one  great  princi- 
ple, whatsoever  may  be  the  objections  to  it  upon  other  grounds.  It 
is  the  principle,  which  has  been  enunciated  with  eloquence  and  power 
here  before,  that  religion  is  natural  to  man  as  man  and  makes  the  hu- 
man race  one.  We  Christian  men,  then,  can  have  no  hesitation  in 
welcoming  here  any  man  who  is  made  in  the  image  of  his  Maker,  and 


of  the  Faith. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  791 

has  the  thirst  that  religion  gives  burning  in  his  heart.  It  is  not  for 
Christianity  to  lay  again  the  foundation  which  God  Himself  has  laid 
in  the  hearts  of  man.  It  is  the  work  of  Christianity,  claiming,  as  it 
must  ever  claim  to  be,  the  absolute  religion,  to  supplement,  to  restore, 
to  correct  whatsoever  is  amiss  in  that  first  gift  that  God  gave  to  man, 
and  to  labor  to  bring  it  to  an  absolute  perfection. 

We.  have  among  us  at  this  parliament  of  religions  representatives 
of  the  two  great  historic  religions  of  the  past.  It  is  our  pleasure  here  ^Formniating 
to  acknowledge  that  it  is  to  the  Greek  church  that  we  owe  the  formu- 
lating of  the  faith,  and  that  it  was  by  no  accident  that  the  Dix  ecumen- 
ical councils  should  be  co-terminus  with  the  Graeco-Rpman  empire 
before  it  passed  away  in  its  Byzantine  stage.  It  gives  me  also  pleasure 
to  acknowledge  that  to  the  Roman  church  in  the  middle  age  Almighty 
God  gave  the  teaching  and  discipline  of  barbaric  nations  when  they 
needed  a  hand  that  knew  how  to  check  and  a  power  that  knew  how  to 
bind.  When  Rome  fell  and  was  trampled  under  the  feet  of  the  bar- 
barian, she  rose  to  life  again,  because  Rome  will  be  eternal.  It 
rose  to  life  again  in  the  holy  IRoman  empire,  as  connected  with  the 
German  empire  and  German  civilization.  It  accomplished  its  task  in 
the  great  work  of  educating  the  barbarian,  making  him  a  man.  But  in 
the  present  time  it  is  not  to  the  Greek  in  the  past  or  to  the  Greek 
church;  it  is  not  to  the  Roman,  nor  is  it  to  the  Italian  people,  that  God 
has  given  the  leadership  of  the  world  in  the  great  future;  it  is  to  the 
Germanic  races  and  to  the  Germanic  people  who  brought  with  them 
when  they  came  three  great  principles  which  underlie  the  foundation 
of  modern  civilization,  as  contrasted  with  the  past,  the  sense  of  per- 
sonal liberty  and  of  moral  obligation;  and  that  other  principle,  which 
is  not  less  dear,  reverence  for  woman  and  that  which  belongs  to  the 
felicity  of  home;  and  what  is  greater  still,  they  brought  with  them  that 
principle  which  they  incorporated  into  English  life  and  which  is  the 
basis  of  our  American  life  now,  the  principle  of  the  jury,  by  virtue  of 
which  man  is  to  be  tried  by  his  fellows;  and  the  principle  of  parlia- 
mentary representation,  by  virtue  of  which  you  have  no  right  to  tax  a 
man  without  his  own  consent.  Those  three  great  principles  were 
brought  by  the  Germans  when  they  came  into  the  Greek  and  Roman 
world. 

I  say  there  are  but  three  pillars  upon  which  rest  modern  civiliza- 
tion, and  which  the  Church  of  England  is  pledged  to  preserve.  I  will 
not  except,  if  you  will  pardon  me,  for  one  moment  America.  There 
is  no  country  on  earth  where  man  is  as  free  today  as  he  is  in  England, 
and  where  his  private  rights  are  more  respected.  There  is  no  country 
on  earth  where  the  happiness  of  domestic  peace  rests  as  it  rests  upon 
the  homes  of  England.  And  it  is  the  glory  of  the  Christian  priest- 
hood there  that  they  have  sanctified  the  home,  not  simply  as  prescrib- 
ing the  lesson  in  an  abstract  way,  but  as  a  married  priesthood  they 
exercise  an  influence  of  good  upon  society  in  England,  which  no 
priesthood  in  this  world  from  the  beginning  has  ever  equaled  in  its 
influence  and  its  power. 


Chancel  and  Altar  of  Modern  Lutheran  Church,  Denmark. 


"fhe  Religious  Mission  of  the   English 
5peaking  ]\Jations. 

Paper  by  REV.  HENRY  H.  JESSUP,  D.  D.,  of  Beirut,  Syria. 


j^^f^/^  Yi^KE  is  a  Divine  plan  in  all  human  history. 

m^^^>^^'   """^kh  ^^  embraces  nations  as  well  as  individuals,  and 

'^^  ^  gg^^^j^       stretches  on  to  the  end  of  time.     Every  nation 

N^L«—      ^^PwC^J^     ^^^  people  are  a  part  of  the  plan  of  God,  who 
has  set  to  each  its  bounds  and  its  sphere  of 
service  to  God  and  man. 
For  I  doubt  not  through  the  ages  one  increasing 

purpose  runs, 
A.nd  the  thoughts  of  men  are  widened  with  the  proc- 
ess of  the  suns. 

But  no  nobler  service  has  been  given  to  any 
people,  no  nobler  mission  awaits  any  nation,  than 
that  which  God  has  given  to  those  who  speak 
the  English  tongue. 

In  1800  the  English  speaking  population  of 
the  globe  numbered  twenty-four  millions.     It  now  numbers  not  less  speSdng  Pop- 
than  one  hundred  and  eight  millions,  an  increase  of  over  four  hundred  q^^^  ^^  ^® 
per  cent,  and  it  rules  over  two-fifths  of  the  total  area  of  the  globe.     It 
stands  on  a  vantage  ground  of  influence.     Its  voice  sounds  through 
the  nations. 

The  four  elements  which  make  up  its  power  for  good  and  fit  it  to 
be  the  Divine  instrument  for  blessing  the  world  are: 

1.  Its  historic  planting  and  training. 

2.  Its  geographical  position. 

3.  Its  physical  and  political  traits. 

4.  Its  moral  and  religious  character — which,  combined,  con- 
stitute : 

5.  Its  Divine  call  and  opportunity,  and  result  in  its  religious 
mission,  its  duty  and  responsibility. 

1.  The  Historic  Planting  and  Training.  In  the  begirining  of  the 
seventh  century  the  Saxon  race  in  Britain  embraced  the  religion  of  Christ. 
From  that  time  through  nine  centuries  the  hand  of  God  was  training, 

793 


794  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

leading,  disciplining  and  developing  that  sturdy  northern  race  until 
the  hidden  torch  of  truth  was  wrested  from  its  hiding  place  by  Luther 
and  held  aloft  for  the  enlightenment  of  mankind  just  at  the  time  when 
Historic  Columbus  discovered  the  Continent  of  America,  and  opened  the  new 
Planting  and  and  final  arena  for  the  activity  and  highest  development  of  man.     Was 
Training.  ^^  ^^  accident  that  North  America  fell  to  the  lot  of  the  Anglo-Saxon 

race,  that  vigorous  northern  people  of  brain  and  brawn,  of  faith  and 
courage,  of  order  and  liberty?  Was  it  not  the  divine  preparation  of  a 
field  for  the  planting  and  preparation  of  the  freest,  highest  Christain 
civilization,  the  union  of  personal  freedom  and  reverence  for  law?  The 
composite  race  of  Norman,  Anglo-Saxon  and  Teutonic  blood,  planted 
on  the  hills  and  valleys,  by  the  river  and  plains  and  among  the  inex- 
haustible treasures  of  coal  and  iron,  of  silver  and  gold,  of  this  marvel- 
ous continent,  were  sent  here  as  a  part  of  a  far  reaching  plan,  whose 
consummation  will  extend  down  through  the  ages. 

2.  The  Geographical  Position.  A  map  of  the  world,  with  North 
America  in  the  center,  shows  at  a  glance  the  vantage  ground,  the 

PositS^  *  strategic  position  of  Great  Britain  and  the  United  States.  Their  vast 
sea  coast,  the  innumerable  harbors  facing  the  Atlantic  and  Pacific 
Oceans,  the  maritime  instincts  of  the  two  nations,  their  invigorating 
climate,  matchless  resources,  world-wide  commerce,  facilities  for  ex- 
ploration and  travel  and  peculiar  adaptation  to  permanent  coloniza- 
tion in  remote  countries,  give  these  people  the  control  of  the  world's 
future  and  the  key  to  its  moral  and  ethnical  problems. 

3.  The  physical,  social  and  political  traits  of  the  English-speaking 
people  are  a  potent  factor  in  the  influence  among  the  nations.  *  *  * 

4.  The  moral  and  religious  character  and  training  of  these 
nations.  *  *  * 

While  no  other  European  race  has  succeeded  in  planting  success- 
ful colonies  and  keeping  them  unmixed  with  the  blood  and  the  vices 
of  inferior  races,  the  Anglo-Saxons  have  transplanted  the  vigor  of  the 
original  stock  to  the  temperate  climates  of  North  America,  South  Af- 
rica and  Australia. 

These  great  nations  are  permeated  with  the  principles  of  the  Bible; 
their  poetry,  history,  science  and  philosophy  are  moral,  pure,  religious; 
they  are  founded  on  a  belief  in  the  Divine  existence  and  Providence, 
and  in  final  retribution;  in  the  sanctions  of  law  and  in  the  supremacy 
of  conscience;  in  man's  responsibility  to  God  and  the  ruler's  responsi- 
bility to  the  people;  in  the  purity  of  the  family,  the  honor  of  woman 
and  the  sanctity  of  home;  in  the  obligation  to  treat  all  men — white, 
black  and  tawny — as  brothers  made  in  the  image  of  God.  Such  prin- 
ciples as  these  are  destined  to  mold  and  control  all  mankind.  The 
United  States  are  impressing  deeply  the  semi-Latin  populations  of 
South  America,  and  England  and  America  are  affecting  France. 

A  sincere  religious  spirit,  a  God-fearing  integrity,  will  mold  a 
nation  only  in  one  way,  and  the  upward,  Godward  growth  of  such  a 
people  will  affect  by  its  vital  energy  other  nations  and  peoples. 

5.  With  such  a  unique  combination  of  historic,  geographical,  polit- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  7C:5 

ical  and  religious  elements,  it  is  easy  to  see  what  constitutes  the  Divine 

call  and  opportunity,  the  religious  mission  and  responsibility  of  these     True  ideal  of 

great  nations.     The  true  ideal  of  the  religious  mission  of  a  nation  em-  Missionf  *°°* 

braces  its  entire  intellectual,  moral  and  social  relations  and  duties  to 

its  people  and  to  all  other  peoples. 

It  is  thus  a  home  and  a  foreign  mission.  To  its  own  citizens  this 
mission  is  one  of  religiousiiberty,  the  promotion  of  Sabbath  rest,  tem- 
perance, social  purity  and  reverence  for  the  laws  of  God.  The  Anglo- 
American  peoples  should  foster  and  defend  those  principles  which 
their  fathers  fought  to  secure,  and  keep  pure  the  foundation  whose 
streams  are  to  gladden  and  refresh  the  world. 

It  is  treason  to  liberty,  disloyalty  to  religion,  and  a  betrayal  of  the 
sacred  trust  we  hold  from  God  for  our  children  and  our  country,  to 
surrender  the  control  of  our  educational  system,  our  moral  code,,  and 
our  holy  Sabbath  rest  from  toil,  to  our  brethren  from  other  lands,  who 
have  come  at  our  disinterested  invitation  to  share  in  these  blessings, 
but  who,  as  yet  hardly  free  from  the  shackles  of  Old  World  absolut- 
ism or  the  despair  begotten  dreams  of  unbridled  license,  are  not  yet 
assimilated  to  our  essential  and  vital  principles  of  liberty  and  law,  of 
perfect  freedom  of  conscience,  tempered  by  the  absolute  subjection 
of  the  individual  to  the  public  good. 

Let  us  each  rear  his  own  temple  for  the  worship  of  his  God  ac- 
cording to  his  own  conscience,  but  let  the  schoolhouse  be  reared  by 
all  in  common,  open  and  free  to  all,  and  patronized  by  all. 

To  the  civilized  nations  this  mission  is  one  which  can  only  be 
effective  through  a  consistent,  moral  example.  The  English  speaking 
nations  are  not  set  as  dumb  finger-posts  of  metal  or  stone,  but  as  liv- 
ing, speaking,  acting  guides.  They  are  set  for  an  example — to  exhibit 
reform  in  act,  to  shun  all  occasion  of  war  and  denounce  its  horrors,  to 
show  the  blessings  of  arbitration  by  adopting  it  as  their  own  settled 
international  practice,  and  to  treat  all  social  questions  from  the  stand- 
point of  conscience  and  equity.  The  Alabama  and  Behring  sea  arbitra- 
tions have  been  an  object  lesson  to  the  world  more  potent  in  exhibiting 
the  true  spirit  of  Christianity  than  millions  of  painted  pages  or  the  per- 
suasive voice  of  a  hundred  messengers  of  the  cross. 

The  recent  action  of  congress  and  the  house  of  commons  with 
regard  to  a  treaty  of  arbitration  is  pregnant  with  promise  for  the  future 
peace  of  the  nations  and  cause  for  profound  gratitude  to  God.  It  is 
the  religious  mission  of  the  English  speaking  nations  to  form  a  juster 
estimate  of  other  nations,  to  treat  all  men  as  entitled  to  respect,  to 
allow  conscience  its  full  sway  in  all  dealings  with  them. 

Let  these  closing  years  of  this  noble  century  of  progress  be 
crowned  with  the  glorious  spectacle  of  a  heaven-born  and  heaven- 
blessed  covenant  of  lasting  and  inviolable  peace  between  these  great 
nations,  one  in  history,  one  in  faith,  one  in  liberty,  one  in  law,  one  in 
future  service  to  God  and  all  mankind 


§piritual  porces  in  H^^^^  Progress, 


Paper  by  REV.  EDWARD  EVERETT  HALE,D.  D. 


Keen  Fore- 
sight of  the 
4bbe. 


E  Speak  and  think  in  this  matter  of 
the  celebration  of  the  discovery  of  our 
country  as  if  everybody  else  had  al- 
ways spoken  and  thought  as  we  do. 
Now,  this  is  by  no  means  so.  Only  a 
century  ago,  when  Columbus's  discov- 
ery was  300  years  old,  the  whole  world 
of  science,  the  whole  world  of  litera- 
ture, the  whole  world  of  history,  was 
very  doubtful  whether  we  had  done 
any  good  to  the  world  at  all.  In  fact, 
the  general  weight  of  opinion  was  that 
America  was  a  nuisance  and  had  done 
a  great  deal  more  harm  than  good  to 
civilized  men.  And,  if  you  think  of 
it,  they  had  some  reason  for  this  im- 
pression. America  had  launched  the 
European  nations  in  all  their  wars. 
England  was  just  then  disgraced  by  the  loss  of  her 
colonies.  France  was  in  debt  and  disgraced  by  the  loss  of  Canada.  The 
discovery  of  gold  and  silver  in  America  had,  strange  to  say,  impov- 
erished Spain  and  Portugal — the  gentlemen  at  Washington  can  tell 
you  why  and  how — and  the  whole  commercial  arrangements  of  the 
world  were  thrown  out  of  joint,  because  this  untoward  discovery  of 
America  had  been  made.  There  were  diseases  which,  it  was  univer- 
sally said,  had  been  introduced  from  America,  and  there  had  been  no 
additions  to  the  arts  or  the  sciences,  no  addition  to  those  things  which 
seem  to  make  life  worth  living  which  they  were  willing  to  deem  as  re- 
ceived from  America.  The  Literary  Society  at  Lyons  offered  a  great 
prize  to  be  awarded,  in  1792,  for  an  essay  on  'The  Advantages  and 
Disadvantages  of  the  Discovery  of  America."  When  the  time  came 
for  the  prize  to  be  awarded,  the  society  was  so  impecunious,  and 
France  was  so  much  engaged  in  other  matters  of  more  importance  to 
France  and  her  poor  king,  that  the  prize  was  never  given. 

But  the  papers  exist  which  were  written  for  that  prize.     Among 
them  is  the  very  curious  paper  of  the  Abbe  de  Genty.   The  abbe,  after 

796 


Rev.  Edward  Everett  Hale,  Boston. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  799 

going  from  the  north  pole  to  the  south,  from  Patagonia  to  Greenland, 
comes  out  with  the  view  that  America  has  never  been  of  any  use  to 
the  world  so  far;  and,  if  it  is  to  be  of  any  use,  it  will  be  because  of  the 
moral  virtues  of  3,000,000  people  in  the  United  States.  It  has  proved 
that  the  abbe  was  perfectly  right.  All  that  the  world  owes  to  America 
it  owes  to  the  spiritual  forces  which  have  been  at  work  in  the  United 
States  in  the  last  100  years. 

I  do  not  think  you  will  expect  me,  in  the  brief  time  at  my  dis- 
posal, to  state  exhaustively  what  these  spiritual  forces  are.  I  had 
rather  allude  in  more  detail  to  one  alone  and  let  the  others  speak  for 
themselves  at  the  lips  of  other  speakers  here.  I  do  not  believe  that 
Americans  of  today  sufficiently  appreciate  the  strength  which  was 
given  to  this  country  when  every  man  in  it  went  about  his  own  busi- 
ness and  was  told  that  he  must  "paddle  his  own  canoe,"  that  he  must 
*'play  the  game  alone,"  that  he  must  get  the  best  and  that  he  must  not 
trust  to  anybody  about  him  to  work  out  these  miracles  and  mysteries. 
And  the  statement  of  these  duties,  these  necessities  to  each  man  and 
to  every  man  in  the  Declaration  of  Independence,  gave  an  amount  of  r^uzS^^^*** 
power  to  the  United  States  of  America  which  the  United  States  of 
America  does  not  enough  realize  today.  It  is  power  given  to  America 
that  the  European  writers  never  could  conceive  of,  and,  with  one  or 
two  exceptions,  do  not  conceive  of  to  this  hour. 

When  you  send  a  man  off  into  the  desert  and  tell  him  he  is  to 
build  his  own  cottage  and  break  up  his  own  farm,  make  his  own  road 
and  that  he  is  not  to  depend  for  these  things  on  any  priest  or  bishop 
or  on  any  prefect  or  mayor  or  council,  that  he  is  not  to  write  home  to 
any  central  board  for  an  order  for  proceeding,  but  that  he  is  to  work 
out  his  own  salvation  and  that  he  himself,  by  the  great  law  of  promo- 
tion, is  to  ascend  to  the  summit,  you  add  incalculably  to  your  national 
power.  It  is  a  thing  which  the  earlier  travellers  in  this  country  never 
could  understand.     It  drove  them  frantic  with  rage. 

They  would  come  over  here,  this  French  gentleman,  that  English 
adventurer,  that  Scotchman  working  out  his  fortune;  they  would  come 
over  here,  with  that  habit  of  condescension  which  I  must  observe  is 
remarkable  in  all  Europeans  to  this  day  when  they  travel  in  America; 
and,  with  that  habit  of  condescension,  they  were  invariably  disgusted 
with  the  language  in  which  the  American  pioneer  spoke  of  the  future 
of  his  country.  One  of  these  travellers  travelled  along  on  his  horse 
through  the  mud  for  thirty  miles  over  a  wretched  road,  which  was  not 
a  road,  over  a  corduroy,  which  was  not  corduroy,  and  at  length  he  re- 
ceived a  welcome  in  a  dirty  little  log  cabin  by  a  man  who  was  hospita- 
ble, but  he  would  not  stand  nonsense.  And  this  pioneer  told  him  that 
in  that  dirty  home  of  his  were  growing  up  children  who  were  going  to 
live  in  a  palace  on  that  very  spot.  He  told  him  that  that  roadway 
which  he  had  been  following  was  going  to  be  the  finest  roadway  in  the 
world.  He  told  him  that  this  country  around  him,  with  just  a  few  red- 
akins  in  the  neighborhood,  and  occasionally  the  howl  of  a  wolf  in  the 
iiclds  at  night  was  going  to  be  the  most  magnificent  city  ever  read  of  in 


800  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

history.  And  the  traveller  never  could  bear  this;  he  could  never 
stand  it. 

What  did  it  mean?  It  meant  that  the  pioneer  had  been  sent  by 
the  nation,  as  one  of  the  children  of  the  nation,  and  that  he  knew  he 
had  the  nation  behind  him;  he  knew  he  had  a  country  which  would 
stand  by  him.  This  country  had  said  to  him,  "Do  what  you  will,  so 
you  do  not  interfere  with  the  rights  of  others."  This  country  said  to 
Freeandwith  him,  in  the  great  words  of  the  Declaration  of  Independence,  that  every 
Equal  Rights.  ^^^^  jg  born  free  and  that  every  man  is  born  with  equal  rights.  It  is 
true  that  the  country,  as  it  sent  out  the  pioneer,  did  not  give  him  a 
ticket,  did  not  give  him  a  pin  with  which  to  scratch  his  way  in  the 
wilderness.  The  country  said  to  him  in  that  magnificent  proverbial 
phrase,  "  Root,  hog,  or  die;"  you  are  to  live  out  your  own  life,  but  you 
shall  be  free  to  live  out  your  own  life;  you  are  to  work  out  your  own 
salvation,  but  working  out  your  salvation  you  are  to  will  and  do 
according  to  God's  good  pleasure. 

The  country  thus  gave  to  him  the  inestimable  privilege  of  free- 
dom. What  does  a  country  gain  which  gives  to  its  citizens  this 
inestimable  privilege?  Why,  if  that  country  needs  a  million  pioneers 
it  sounds  its  whistle  and  a  million  pioneers  rise  at  its  order.  If,  in 
the  course  of  history,  that  country  needs  that  every  son  of  hers 
shall  rise  in  her  defence,  every  son  of  hers  rises  in  her  defence. 
A  government  of  the  people,  for  the  people,  by  the  people,  gives 
the  country  strength  such  as  no  nation  ever  had  before.  The 
pioneer  looks  forward  to  such  strength  as  this  in  that  magnificent 
expression  of  patriotism  which  seemed  so  brutal  to  the  Scotch  or 
English  or  French  adventurer.  It  is  true  that  all  the  time  there  were 
vulnerable  points  in  this  armor  of  American  citizenship.  It  was  all  very 
fine  to  say,  "All  men  are  born  free  and  equal,"  if,  when  you  said  so, 
none  of  them  happened  to  be  born  slaves.  It  was  all  very  fine  to  sing 
The  star-spangled  banner,  oh  long  may  it  wave 
O'er  the  land  of  the  free  and  the  home  of  the  brave 

if  you  did  not  remember  that  the  rhyme  sounded  just  as  well  when 
you  sang 

O'er  the  land  of  the  free  and  the  home  of  the  slave 

and  was  just  as  true.  There  is  something  really  pathetic  in  thescrap 
book  of  historical  speeches  of,  say,  the  first  thirty  years  of  the  century. 
There  is  a  sort  of  wish  and  attempt  to  keep  this  matter  of  slavery  out 
of  sight,  you  know.  Why,  it  is  as  if  we  had  a  fine  boy  come  up  here 
to  make  his  exhibition  speech  and  he  should  forget  his  words  and  you 
should  all  pretend  to  observe  that  he  had  not  forgotten  his  words.  So, 
in  the  first  thirty- years  of  this  century,  we  would  say  our  country  was 
the  land  of  the  free  and  the  home  of  the  brave,  and  we  would  not 
remember  that  there  were  some  black  people  there;  we  would  keep 
them  out  of  sight  if  we  could. 

But  this  country  is  ruled  by  ideas;  it  is  not  ruled  by  frivolities  or 
excuses.  And  in  the  middle  of  all  that  keeping  out  of  the  way  the 
things  we  did  not  wish  to  have  seen,  there  was  this  man  and  that 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  801 

woman  who  steadily  said,  without  much  rhetoric  or  eloquence,  perhaps, 
"Human  slavery  is  wrong."  And  they  kept  saying  it;  would  not  be 
silenced.  "  Human  slavery  is  wrong;"  that  is  the  only  answer  they 
would  give  to  arguments  on  the  other  side  to  conventional  statements 
of  historical  deduction.  You  know  what  came  from  that  answer.  You 
know  that  the  great  idealism  of  the  beginning  worked  its  way  along 
till,  in  the  blood  of  your  own  sons,  in  the  sacrifices  of  your  own  home, 
it  should  be  proved  that  all  men  are  born  free,  that  all  men  have  equal 
rights,  and  to  prove  these  great  spiritual  truths,  smoke  and  dust  and 
pleasure,  gold  and  silver — these  are  all  forgotten  and  all  as  nothing, 
and  the  things  that  are  remembered  and  prized  are  the  spiritual  truths 
which  have  given  this  country  its  strength  and  its  power. 

It  is  this  something  which,  on  the  other  side  of  the  water,  is  not 
understood.  They  are  forever  telling  that,  when  the  wealth  of  our 
prairies  is  exhausted,  we  shall  have  to  begin  where  they  began;  and 
now  they  begin  to  tell  us  that  it  is  the  accident  of  gold  and  silver,  of  workingUn. 
lead  and  copper,  that  makes  our  country  what  it  is.  No,  all  these  der  God's  Law 
things  were  here  before.  The  virgin  prairies  were  here;  plenty  of 
nuggets  of  gold  were  here.  It  was  not  till  you  created  men  and 
women  who  deserved  the  name  of  children  of  God,  it  was  not  until  you 
sent  every  one  of  them  out,  sure  that  he  was  a  child  of  God  and  work- 
ing under  God's  law,  that  your  gold  and  silver  were  worth  anything 
more  than  dust  in  the  balance. 

One  is  tempted  to  say  in  passing,  that  it  was  the  people,  not  the 
theologians,  so-called — that  it  was  the  people  who  proved  to  be  the 
great  theologians  in  this  affair.  The  fall  of  Augustinianism,  the  utter 
ruin  of  the  theory  of  the  middle  ages,  that  men  are  children  of  the 
devil,  born  of  sin — all  this  dates  from  the  decision  of  the  people  of 
America  that  they  would  live  by  universal  suffrage  Universal  suf- 
frage came  in,  one  hardly  knows  how,  there  was  so  little  said  about  it. 
It  worked  its  way  in.  The  voice  of  the  people  is  the  voice  of  God,  y^*^^  .Popuii 
the  people  said,  and  of  course  you  could  not  strip  the  Connecticut 
valley  of  its  farmers  and  tell  every  man  from  fifty  to  sixty  years  of 
age  that  he  had  got  to  shoulder  his  musket  and  go  out  against  Bur- 
goyne,  and  then  tell  him  when  he  came  back  home.  "You  cannot  vote, 
you  are  too  wicked  to  vote;  you  are  the  son  of  the  devil  and  should 
not  be  allowed  to  vote.'  You  had  to  give  them  universal  suffrage. 
If  this  Connecticut  valley  farmer  is  good  enough  to  die  for  you,  he 
is  good  enough  to  vote  for  you.  This  custom  of  universal  suffrage 
was  in  advance  of  all  the  theologians  and,  although  they  kept  bits 
of  paper  with  statements  of  Augustinianism  on  them  to  the  effect  that 
the  people  were  the  children  of  the  devil,  they  gave  them  a  suffrage 
as  sons  of  God 

Augustinianism  d- ed  with  the  fact  of  universal  suffrage;  it  had  died 
long  before,  "i  speak  with  perfect  confidence  in  this  matter,  because 
I  know  there  was  not  a  pulpit  in  the  country  that  brought  forth  on 
that  Sunday  this  old  doctrine,  which  is  a  doctrine  to  be  preserved  in 
a  museum,  but  is  not  to  be  paraded  at  the  present  day.  The  doctrine 
51 


802 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Dollar. 


for  US  was  the  great  truth  that  was  announced  in  the  beginning,  that 
was  written  in  the  Gospels,  that  we  are  all  kings  and  priests  and  sons 
of  God,  and  that  all  of  us  are  able  in  our  political  constitution  to  write 
down  the  laws  of  our  eternal  life. 

And  I  am  tempted  in  passing  to  speak  of  that  old  fashioned  sneer 
about  the ''almighty  dollar" — how  every  book  of  travel  used  to  say 
that  we  had  no  idealism  in  America,  that  we  were  all  given  so  to  mak- 
ing money,  to  mines  and  timber  and  crops,  that  we  would  never  know 
The  Almighty  what  ideas  were,  and  that  for  spiritual  truths  we  must  go  back  to  Ger- 
many and  England.  "  Nobody  ever  reads  American  books,"  they  said; 
"nobody  ever  looks  at  an  American  statue,"  and  thus  they  really 
thought  that  the  writing  of  a  great  book  was  the  greatest  of  things,  or 
the  carving  of  a  great  statue  was  the  greatest  of  triumphs;  not  seeing 
that  to  create  a  nation  of  happy  homes  is  greater  than  any  such  triumph, 
not  seeing  that  to  make  good  men  and  good  women  whose  history  may 
be  worth  recording  by  the  pen  or  by  the  chisel  is  an  achievement 
vastly  beyond  what  any  artist  ever  wrought  with  a  chisel  or  any  man 
of  letters  ever  wrote  with  his  pen.  It  is  in  the  midst  of  such  sneers 
about  our  lack  of  idealism  that  one  observes  with  a  certain  interest  the 
American  origin  of  the  man  whom  everybody  would  admit  was  the 
first  great  idealist  of  the  English-speaking  tongue  today. 

The  man  who  speaks  the  word,  which  some  miner  in  his  humble 
cabin  read  last  night  when  he  took  down  from  his  book-shelf  Emer- 
son's Essays;  the  rnan  who  wrote  the  poem  which  some  poor  artist  read 
in  Paris  last  night,  to  his  comfort;  the  man  whose  works  were  read  last 
Sunday  as  the  Scriptures  are  read  in  some  rude  log  house  in  the  mount- 
ain, is  Ralph  Waldo  Emerson — he  of  the  country  which  is  said  to 
know  nothing  of  ideals.  His  philosophy  was  not  German  in  its  origin. 
He  did  not  study  the  English  masters  in  style.  He  is  not  troubled  by 
the  traditions  of  the  classics  of  the  Greeks  and  the  Romans  Our 
friends  in  Oxford,  as  they  put  back  the  Plato  which  they  have  been 
reading  for  a  little  refreshment  in  their  idealism,  resort  to  the  Yankee 
Plato  of  this  clime,  Ralph  Waldo  Emerson. 

I  have  chosen  in  the  few  minutes  in  which  I  have  this  greatest 
privilege  in  my  life  to  speak  thus  briefly  of  what  has  passed  since  the 
year  1800  rather  than  to  attempt  a  great  speech  on  the  great  subject 
assigned  to  me  by  your  committee,  "the  spiritual  forces  of  the  world." 
That,  it  seems  to  me,  is  the  greatest  subject  possible.  I  thought  I 
would  not  like  to  have  you  think  me  wholly  a  fool,  so  I  selected  one 
or  two  of  these  little  illustrations  instead  of  attempting  a  subject  of 
such  great  magnitude.  The  lessons  which  America  has  learned,  if  she 
will  only  learn  them  well  and  remember  them,  are  lessons  which  may 
well  carry  her  through  this  twentieth  century  which  is  before  us.  We 
have  built  up  all  our  strength,  all  our  success  on  the  triumph  of  ideas, 
and  those  ideas  for  the  twentieth  century  are  very  simple. 

God  is  nearer  to  man  than  He  ever  was  before,  and  man  knows 
that  and  knows  that  because  men  are  God's  children  they  are  nearer 
to  each  other  than  they  ever  were  before.    And  so  life  is  on  a  higher 


The  Plato  of 
this  Clime. 


Lessons 
Learned. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


803 


plane  than  it  was.  Men  do  not  bother  so  much  about  the  smoke  and 
dust  of  earth.  They  live  in  higher  altitudes  because  they  are  children 
of  God,  living  for  their  brothers  and  sisters  in  the  world,  a  life  with 
God  for  man  in  heaven.  That  is  the  whole  of  it.  At  the  end  of  the 
nineteenth  century  we  can  state  all  our  creeds  as  briefly  as  this.  It  is 
the  statement  of  the  pope's  encyclical,  as  he  writes  another  of  his 
noble  letters.  It  is  the  statement  on  which  is  based  the  action  of  some 
poor  come-outer,  who  is  so  afraid  of  images  that  he  won't  use  words 
in  his  prayers. 

Life  with  God  for  man  in  heaven — that  is  the  religion  on  which 
the  light  of  the  twentieth  century  is  to  be  formed.  The  twentieth 
century,  for  instance,  is  going  to  establish  peace  among  all  the  nations 
of  the  world.  Instead  of  these  transient  arbitration  boards,  such  as 
we  have  now  occasionally,  we  are  going  to  have  a  permanent  tribunal, 
always  in  session,  to  discuss  and  settle  the  grievances  of  the  nations 
of  the  world.  The  establishment  of  this  permanent  tribunal  is  one  of 
the  illustrations  of  life  with  God,  with  men  in  a  present  heaven. 
Education  is  to  be  universal.  That  does  not  mean  that  every  boy  and 
girl  in  the  United  States  is  to  be  taught  how  to  read  very  badly  and 
how  to  write  very  badly.  We  are  not  going  to  be  satisfied  with  any 
such  thing  as  that.  It  means  that  every  man  and  woman  in  the 
United  States  shall  be  able  to  study  wisely  and  well  all  the  works  of 
God,  and  shall  work  side  by  side  with  those  who  go  the  farthest  and 
study  the  deepest.  Universal  education  will  be  the  best  for  every  one — 
that  is  what  is  coming.     That  is  life  with  God  for  man  in  heaven. 

And  the  twentieth  century  is  going  to  care  for  everybody's  health; 
going  to  see  that  the  conditions  of  health  are  such  that  the  child  born 
in  the  midst  of  the  most  crowded  parts  of  the  most  crowded  cities 
has  the  same  exquisite  delicacy  of  care  as  the  baby  born  to  some 
President  of  the  United  States  in  the  White  House.  We  shall  take 
that  care  of  the  health  of  every  man,  as  our  religion  is  founded  on  life 
with  God  for  man  in  heaven. 

As  for  social  rights,  the  statement  is  very  simple.  It  has  been 
made  already.  The  twentieth  century  will  give  to  every  man  accord- 
ing to  his  necessities.  It  will  receive  from  every  man  according  to 
his  opportunity.  And  that  will  come  from  the  religious  life  of  that 
century,  a  life  with  God  for  man  in  heaven.  As  for  purity,  the  twen- 
tieth century  will  keep  the  body  pure — men  as  chaste  as  women. 
Nobody  drunk,  nobody  stifled  by  this  or  that  poison,  given  with  this 
or  that  pretense,  with  everybody  free  to  be  the  engine  of  the  almighty 
soul. 

All  this  is  to  say  that  the  twentieth  century  is  to  build  up  its  civili- 
zation on  ideas,  not  on  things  that  perish;  build  them  on  spiritual 
truths  which  endure  and  are  the  same  forever;  build  them  of  faith,  on 
hope,  on  love,  which  are  the  only  elements  of  eternal  life.  The  twen- 
tieth century  is  to  build  a  civilization  which  is  to  last  forever,  because 
it  is  the  civilization  of  an  idea. 


Nearer  to 
Each  Other. 


Peace  Among 
all  Nations. 


Care    of  the 
Health. 


Social   Rights. 


A  Permanent 
Civilization. 


Tribal  Chief,  Upper  Congo  (Heathen). 
[By  permission  of  Mr.  Wm.  8.  Clierry,] 


'Yhe    S^P^^^^    E^d    and    Qiiice    of 

{Religion. 

Paper  by  REV.  WALTER  ELLIOTT,  of  the  Paulist  Convent,  New  York. 


HE  end  and  ofifice  of  religion  is  to  direct  the 

aspirations   of    the    soul   toward    an   infinite 

(if^  ^3v       good,  and  to  secure  a  perfect  fruition.     Man's 

^^^^_ ,      wrt^l^SLv     longings  for  perfect  wisdom,  love  and  joy  are 

not  aberrations  of  the  intelligence,  or  morbid 
conditions  of  any  kind;  they  are  not  purely 
subjective,  blind  reachings  forth  toward  noth- 
ing. They  are  most  real  life,  excited  into 
activity  by  the  infinite  reality  of  the  Supreme 
Being,  the  most  loving  God,  calling  His  creat- 
ure to  union  with  Himself.  In  studying  the 
office  of  religion  we  therefore  engage  in  the 
investigation  of  the  highest  order  of  facts,  and 
weigh  and  measure  the  most  precious  products 
of  human  conduct — man's  endeavors  to  ap- 
proach his  ideal  condition, 
directed,  dedicates  our  best  efforts  to  progress 
and  if  religion  be  of  the  right  kind,  under  its 
influence  all  human  life  becomes  sensitive  to  the  touch  of  the  divine 
life  from  which  it  sprung.  The  definition  of  perfect  religious  life  is, 
therefore,  equivalent  to  that  of  most  real  life;  the  human  spirit  mov- 
ing toward  perfect  wisdom  and  joy  by  instinct  of  the  divine  spirit 
acting  upon  it  both  in  the  inner  and  outer  order  of  existence. 

But  man's  ideal  is  more  than  human.  Man  would  never  be  con- 
tent to  strive  after  what  is  no  better  than  his  own  best  self.  The 
longing  toward  virtue  and  happiness  is  for  the  reception  of  a  supe- 
rior, a  divine  existence.     The  end  of  religion  is  regeneration. 

Otherwise  stated,  religion  has  not  done  its  work  with  the  efface- 
ment  of  sin  and  the  restoration  of  the  integrity  of  nature.  It  has, 
indeed,  this  remedial  office,  but  its  highest  power  is  transformative;  it 
is  the  elixir  of  a  new  and  divine  life.  The  supreme  office  of  religion 
is  regeneration. 

805 


Reason,  if  well 
toward    perfect  life; 


Man's  Ideal 
More  than  Hu- 
man. 


generation. 


806  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

To  remit  actual  sin  is  not  the  main  purpose  of  religion,  but  rather 
to  remedy  that  first  evil  by  which  our  race  lost  its  supernatural  and 
divine  dignity — the  evil  called  original  sin.  And  this  is  the  meaning 
of  Christianity's  great  word,  regeneration.  It  is  not  only  said,  ''unless 
ye  repent,"  but  also,  "unless  ye  are  born  again,  ye  cannot  enter  into  the 
kingdom  of  God;"  "born  of  water  and  of  the  Holy  Ghost;"  "born,  not 
of  blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of 
God." 
Not  Emanei-  The  Supreme  end  of  religion  is  not  emancipation,  but  regenera- 

pation  but  Re-  tion.     As  among"  the  Romans,  when  a  citizen  emancipated  his  slave, 

ireneration.  <=>  ,..-.  ,.  .      '■^  -' 

he  by  that  act  conferred  citizenship  on  him,  so  the  pardon  of  sin 
by  Christ  is  not  only  remission,  but  also  adoption  among  the  sons 
of  God. 

That  gift  from  above  known  as  the  grace  of  Christ  does  not  simply 
break  the  fetters  of  sin,  it  ennobles  the  slave  with  the  dynastic  dignity 
of  God.  Thus  the  value  of  grace  is  essential  in  its  transforming  power, 
accidental  in  its  cleansing  power,  or  its  power  of  reconciliation. 

The  final  end  of  all  created  existence  is  the  glory  of  God  in  His 
office  of  Creator.  As  man  is  a  micro  cosmos,  so  the  human  nature  of 
the  God-man,  Jesus  Christ,  is  the  culminating  point  at  which  the  crea- 
tive act  attains  to  its  summit  and  receives  its  last  perfection.  In  that 
humanity,  and  through  it  in  the  Deity  with  which  it  is  one  person,  we 
all  are  called  to  share.  The  supreme  end  and  office  of  religion  is  to 
bring  about  that  union  and  to  make  it  perfect. 

"The  justification  of  a  wicked  man  is  his  translation  from  the  state 
in  which  man  is  born  as  a  son  of  the  first  Adam,  into  the  state  of 
grace  and  adoption  of  the  sons  of  God  by  the  second  Adam,  Jesus 
Christ,  our  Saviour."  These  words  of  the  Council  of  Trent  affirm  that 
the  boon  of  God's  favor  is  not  merely  restoration  to  humanity's  nat- 
ural innocence.  God's  friendship  for  man  is  elevation  to  a  state  higher 
than  nature's  highest,  and  infinitely  so,  and  yet  a  dignity  toward 
which  all  men  are  drawn  by  the  unseen  attraction  of  divine  grace,  and 
toward  which,  in  their  better  moments,  they  consciously  strive,  how- 
ever feebly  and  blindly. 

Religion,  as  understood  by  Christianity,  means  new  life  for  man, 
^NewLifefor  different  life,  additional  life.  "He  breathed  into  his  face  the  breath 
of  life."  What  life?  What  life  did  Christ  mean  when  He  said,  "I  am 
come  that  they  may  have  life  and  may  have  it  more  abundantly?"  Is 
it  merely  the  fullness  of  the  natural  life  of  man?  No,  but  a  superior 
and  transcendent  life,  which  is  nothing  less  than  the  natural  life  of 
God,  given  to  man  to  elevate  him  to  a  participation  in  the  Deity — into 
a  plane  of  existence  which  naturally  belongs  to  God  alone. 

In  the  breathing  forth  in  Eden,  the  Holy  Spirit,  God's  life  and 
breath,  passed  into  man.  Mark  the  second  breathing:  "Breathing 
upon  them,  he  said,  'Receive  ye  the  Holy  Ghost.'"  And  this  is  what 
St.  Paul  means  when  he  says,  "For  us,  we  have  the  mind  of  Christ" 
(I  Cor.  ii,  i6).  The  Christian  mind  is  thus  to  be  discovered  and 
tested  by  comparison  with  the  highest  standard:  "  Be  ye  perfect,  as 
your  heavenly  Father  is  perfect/* 


Man. 


Atonement. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  807 

Before  coming  to  the  ways  and  means  and  processes  of  acquiring 
this  divine  life,  we  must  consider  atonement  for  sin.  It  may  be  asked, 
Why  does  Christ  elevate  us  to  union  with  his  Father  through  suffering? 
The  answer  is  that  God  is  dealing  with  a  race  which  has  degraded 
itself  with  rebellion  and  with  crime,  which  naturally  involve  suffering. 

God's  purpose  is  now  just  what  it  was  in  the  beginning,  to  com- 
municate Himself  to  each  human  being,  and  to  do  it  personally,  eleva- 
ting men  to  brotherhood  with  His  own  Divine  Son, '  making  them 
partakers  of  the  same  grace  which  dwells  in  the  soul  of  Christ,  and 
shares  hereafter  in  the  same  blessedness  which  he  possesses  with  the 
Father.  To  accomplish  this  purpose,  God  originally  constituted  man 
in  a  supernatural  condition  of  divine  favor.  That  lost  by  sin,  God, 
by  an  act  of  grace  yet  more  sie^nal,  places  His  Son  in  the  circumstances  .  The  Order  of 
of  humiliation  and  suffering  due  to  sin.  This  is  the  order  of  atone- 
ment, a  word  which  has  come  to  signify  a  mediation  through  suffering, 
although  the  etymological  meaning  of  it  is  bringing  together  into  one. 
Mediation  is  now,  as  ever  before,  the  constant  and  final  purpose  of 
God's  loving  dealing  with  us.  We  are  saved,  not  only  by  Christ's 
death,  but,  says  the  apostle,  "  being  reconciled,  we  shall  be  saved  by 
His  life"  (Rom.  V.  lo). 

Understand  atonement  thus,  and  you  know,  as  a  sinner  should, 
what  mediation  means.  Understand  mediation  thus,  and  you  know, 
as  a  child  of  God  should,  what  a  calamity  sin  is. 

In  the  present  order  of  things  atonement  is  first,  but  originally 
mediation,  as  it  was  the  primary  need  of  imperfect  nature,  was  like- 
wise God's  initial  work.  As  things  are,  too,  the  gift  of  righteousness 
through  sharing  the  cross  of  Christ  elevates  man  to  a  degree  of  merit 
impossible  if  the  gift  were  purely  and  simply  a  boon. 

A  mistaken  view  of  this  matter  of  atonement  is  to  be  guarded 
against.  For  if  there  is  any  calamity  surpassing  the  loss  of  conscious- 
ness of  sin,  it  is  the  loss  of  consciousness  of  human  dignity.  If  I  must 
believe  a  lie,  I  had  rather  not  choose  the  monstrous  one  that  I  am 
totally  depraved.  I  had  rather  be  a  Pelagian  than  a  Predestinarian. 
But  neither  of  these  is  right.  Christ  and  His  church  are  right,  and 
they  insist  that  the  divine  life  and  light  are  communicated  to  us  as 
being  sinners,  and  in  an  order  of  things  both  painful  to  nature  and 
superior  to  it,  and  yet  will  allow  no  one  to  say  that  any  man  is  or  can 
be  totally  depraved. 

Hence  St.  Paul:  "I  rejoice  in  my  infirmity."  Not  that  sorrow  is 
joy,  or  is  in  itself  anything  but  misfortune;  but  that  in  the  order  of 
atonement  it  is  turned  into  joy  by  restoring  us  to  the  Divine  Sonship. 

Religion  is  positive.  It  makes  me  good  with  Christ's  goodness. 
Religion  does  essentially  more  than  rid  me  of  evil.  In  the  mansions 
of  the  Father,  sorrow  opens  the  outer  door  of  the  atrium  in  which  I  am 
pardoned,  and  love  leads  to  the  throne-room.  If  forgiveness  and  union 
be  distinct,  it  is  only  as  we  think  of  them,  for  to  God  they  are  one. 
And  this  is  to  be  noted:  All  infants  who  pass  into  heaven  through  the 
laver  of  regeneration  have  had  no  conscious  experience  of  pardon  of 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

any  kind,  and  yet  will  consciously  enjoy  the  union  of  filiation  forever. 
Nor  can  it  be  denied  that  there  are  multitudes  of  adults  whose  sancti- 
fication  has  had  no  conscious  process  of  the  remission  of  grave  sin, 
for  many  such  have  never  been  guilty  of  it.  To  excite  them  to  a 
fictitious  sense  of  sinfulness  is  untruthful,  unjust  and  unchristian. 
Hounding  innocent  souls  into  the  company  of  demons  is  false  zeal  and 
is  cruel.  Yet  with  some  it  seems  the  supreme  end  and  office  of  religion. 
This  explains  the  revolt  of  many,  and  their  bitter  resentment  against 
the  ministers  and  ordinances  of  religion,  sometimes  extending  to  the 
God  whose  caricature  has  been  seated  before  their  eyes  on  the  throne 
of  false  judgment.  No  order  of  life  needs  truthfulness,  strict  and  exact 
in  every  detail,  so  much  as  that  known  as  the  religious.  The  church 
is  the  pillar  and  ground  of  truth.  The  supreme  end  and  office  of 
religion  is  not  the  expiation  of  sin,  but  elevation  to  union  with  God. 

The  expiation  of  sin  is  the  removal  of  an  obstacle  to  our  union  with 
^Expiation  of  Qod.  Nothing  hinders  the  progress  of  guileless  or  repentant  souls, 
even  their  peace  of  mind,  more  than  prevalent  misconceptions  on  this 
point.  Freed  from  sin,  many  fall  under  the  delusion  that  all  is  done; 
not  to  commit  sin  is  assumed  to  be  the  end  of  religion.  In  reality 
pardon  is  but  the  initial  work  of  grace,  and  even  pardon  is  not  possible 
without  the  gift  of  love. 

The  sufferings  of  Christ,  as  well  as  whatever  is  of  a  penitential 
influence  in  his  religion,  is  not  in  the  nature  of  merely  paying  a  pen- 
alty, but  is  chiefly  an  offering  of  love.  Atonement  is  related  to  media- 
tion as  its  condition  and  not  as  its  essence.  Thus  viewed  the  sufferings 
of  the  King  of  Martyrs  manifest  in  an  indescribably  pathetic  manner 
the  holiness  of  God's  law,  the  evil  of  sin,  and  the  divine  compassion 
for  the  sinner. 

Pardon,  we  repeat,  considered  solely  by  itself,  is  the  removal  of 
an  obstacle  to  our  advancement  into  the  divine  order.  The  comple- 
tion of  man's  being  is  his  glorification  in  the  Godhead.  This  is  the 
answer  to  those  who  are  shocked  at  the  thought  that  Christ  came  into 
the  world  as  a  mere  sin  victim.  Christ's  sorrow  is  indeed  our  atone- 
ment, but  the  end  he  had  in  view  is  the  ecstatic  joy  of  the  union  of 
human  nature  with  the  divine  nature.  We  are  washed  in  the  Re- 
deemer's blood,  but  that  blood  does  not  remain  on  the  surface;  it  pen- 
etrates us  and  sanctifies  our  own  blood,  mingling  with  it.  We  are  not 
ransomed  only  but  ennobled. 

It  never  can  be  said  that  it  is  by  reason  of  obedience  that  men 
love,  but  it  must  always  be  said  of  obedience  that  it  is  by  reason  of 
love  that  it  is  made  perfect.  Obedience  generates  conformity,  but  love 
by  Lovo  ^^^^^  has  a  fecundity  which  generates  every  virtue,  for  it  alone  is  wholly 
unitive.  The  highest  boast  of  obedience  is  that  it  is  the  first-born  of 
love.  As  the  humanity  said  of  the  divinity,"  "  I  go  to  the  Father,  because 
the  Father  is  greater  than  I,"  so  obedience  says  of  love,  "  I  go  to  my 
parent-virtue,  for  love  is  greater  than  I." 


His  Eminence,  James  Cardinal  Gibbons,  Archbishop  of  Baltimore. 


52 


ContrastB  of 
the  Pagan 
World  with  oar 
Own. 


"f  he  Needs  of  H^^^^^ty  §upplied  by  the 
Qatholic  f^eligion. 

Paper  by  HIS  EMINENCE  CARDINAL  GIBBONS,  Archbishop  of   Baltimore. 


E  live  and  move  and  have  our  being  in 
the  midst  of  a  civilization  which  is  the 
legitimate  offspring  of  the  Catholic 
religion.  The  blessings  resulting 
from  our  Christian  civilization  are 
poured  out  so  regularly  and  so  abun- 
dantly on  the  intellectual,  moral  and 
social  world,  like  the  sunlight  and  the 
air  of  heaven  and  the  fruits  of  the 
^A^'     I  %    °'1i^to^^  earth,  that  they  have  ceased  to  excite 

^^\^      \      i^  BH^K.<;^         any  surprise  except  to  those  who  visit 

lands  where  the  religion  of  Christ  is 
little  known.     In  order  to  realize  ad- 
S     -^  >M         W^'  •>  equately   our    favored    situation    we 

^    ^^^Mb  ^:^^^~  ^ -^^     should  transport  ourselves  in  spirit  to 

^^^^^^^   C^^  .  ^^kW      ante-Christian  times  and  contrast  the 

..^  condition  of  the  pagan  world  with 
our  own. 
Before  the  advent  of  Christ  the  whole  world, 
with  the  exception  of  the  secluded  Roman  prov- 
ince of  Palestine,  was  buried  in  idolatry.  Every  striking  object  in 
nature  had  its  tutelary  divinities.  Men  worshiped  the  sun  and  moon 
and  stars  of  heaven.  They  worshiped  their  very  passions.  They 
worshiped  everything  except  God,  to  whom  alone  divine  homage  is 
due.  In  the  words  of  the  Apostle  of  the  Gentiles:  "They  changed 
the  glory  of  the  incorruptible  God  into  the  likeness  of  the  corrupt- 
ible man,  and  of  birds  and  beasts  and  creeping  things.  They  wor- 
shiped and  served  the  creature  rather  than  the  Creator,  who  is  blessed 
forever." 

But  at  last  the  great  light  for  which  the  prophets  of  Israel  had 
sighed  and  prayed,  and  toward  which  even  the  pagan  sages  had 
stretched  forth  their  hands  with  eager  longing,  arose  and  shone  unto 

810 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  811 

them  "that  sat  in  darkness  and  the  shadow  of  death."  The  truth  con- 
cerning our  Creator,  which  had  hitherto  been  hidden  in  Judea  that 
there  it  might  be  sheltered  from  the  world-wide  idolatry,  was  now 
proclaimed,  and  in  far  greater  clearness  and  fullness,  unto  the  whole 
world.  Jesus  Christ  taught  all  mankind  to  know  the  one  true  God — 
a  God  existing  from  eternity  to  eternity,  a  God  who  created  all  things 
by  His  power,  who  governs  all  things  by  His  wisdom,  and  whose 
superintending  Providence  watches  over  the  affairs  of  nations  as  well 
as  of  men,  "without  whom  not  even  a  bird  falls  to  the  ground."  He 
proclaimed  a  God  infinitely  holy,  just  and  merciful.  This  idea  of  the 
Deity  so  consonant  to  our  rational  conceptions  was  in  striking  .con- 
trast with  the  low  and  sensual  notions  which  the  pagan  world  had 
formed  of  its  divinities. 

The  religion  of  Christ  imparts  to  us  not  only  a  sublime  concep- 
tion of  God,  but  also  a  rational  idea  of  man  and  of  his  relations  to  his 
Creator.  Before  the  coming  of  Christ  man  was  a  riddle  and  a  mys- 
tery to  himself.  He  knew  not  whence  he  came  nor  whither  he  was 
going.  He  was  groping  in  the  dark.  All  he  knew  for  certain  was 
that  he  was  passing  through  a  brief  phase  of  existence.  The  past  and 
the  future  were  enveloped  in  a  mist  which  the  light  of  philosophy  was 
unable  to  penetrate.  Our  Redeemer  has  dispelled  the  cloud  and  en- 
lightened us  regarding  our  origin  and  destiny  and  the  means  of  attain- 
ing it.  He  has  rescued  man  from  the  frightful  labyrinth  of  error  in 
which  paganism  had  involved  him. 

The  Gospel  of  Christ,  as  propounded  by  the  Catholic  church,  has 
brought  not  only  light  to  the  intellect,  but  comfort  also  to  the  heart. 
It  has  given  us  "that  peace  of  God  which  surpasseth  all  understanding" 
— the  peace  which  springs  from  the  conscious  possession  of  truth. 
It  has  taught  us  how  to  enjoy  that  triple  peace  which  constitutes  true  r  rt    t 

happiness  as  far  as  it  is  attainable  in  this  life — peace  with  God  by  the  the  Heart, 
observance  of  His  commandments;  peace  with  our  neighbor  by  the 
exercise  of  charity  and  justice  toward  him,  and  peace  with  ourselves 
by  repressing  our  inordinate  appetites  and  keeping  our  passions  sub- 
ject to  the  law  of  reason  and  our  reason  illumined  and  controlled  by 
the  law  of  God. 

All  other  religious  systems  prior  to  the  advent  of  Christ  were 
national  like  Judaism,  or  state  religions  like  Paganism.  The  Catholic 
religion  alone  is  world-wide  and  cosmopolitan,  embracing  all  races  and 
nations  and  peoples  and  tongues. 

Christ  alone  of  all  religious  founders  had  the  courage  to  say  to  His 
disciples:  "Go,  teach  all  nations."  "Preach  the  Gospel  to  every 
creature."  "You  shall  be  witness  to  Me  in  Judea  and  Samaria  and 
even  to  the  uttermost  bounds  of  the  earth."  Be  not  restrained  in  your 
mission  by  national  or  state  lines.  Let  my  Gospel  be  as  free  and  uni- 
versal as  the  air  of  heaven.  "  The  earth  is  the  Lord's  and  the  fullness 
tnereof."  All  mankind  are  the  children  of  My  Father  and  my  breth- 
ren. I  have  died  for  all,  and  embrace  all  in  my  charity.  Let  the  whole 
human  race  be  your  audience  and  the  world  be  the  theater  of  your 
labors. 


812 


THE   WORLDS  CONGRESS  OF  RELIGIONS. 


Every  Human 
Crnature  a 
Child  of  God. 


What  the 
Church  has 
Done  for  Sooi- 
oty. 


It  is  this  recognition  of  the  fatherhood  of  God  and  the  brother- 
hood of  Christ  that  has  inspired  the  Catholic  church  in  her  mission  of 
love  and  benevolence.  This  is  the  secret  of  her  all-pervading  charity. 
This  idea  has  been  her  impelling  motive  in  her  work  of  the  social 
regeneration  of  mankind  I  behold,  she  says,  in  every  human  creature 
a  child  of  God  and  a  brother  and  sister  of  Christ,  and  therefore  I  will 
protect  helpless  infancy  and  decrepit  old  age.  I  will  feed  the  orphan 
and  nurse  the  sick.  I  will  strike  the  shackles  from  the  feet  of  the 
slave  and  will  rescue  degraded  women  from  the  moral  bondage  and 
degradation  to  which  her  own  frailty  and  the  passions  of  the  stronger 
sex  had  consigned  her. 

Montesquieu  has  well  said  that  the  religion  of  Christ,  which  was 
instituted  to  lead  men  to  eternal  life,  has  contributed  more  than  any 
other  institution  to  promote  the  temporal  and  social  happiness  of  man- 
kind. The  object  of  this  parliament  of  religions  is  to  present  to 
thoughtful,  earnest  and  inquiring  minds  the  respective  claims  of  the 
various  religions,  with  the  view  that  they  would  *'  prove  all  things,  and 
hold  that  which  is  good,"  by  embracing  that  religion  which  above  all 
others  commends  itself  to  their  judgment  and  conscience.  I  am  not 
engaged  in  this  search  for  the  truth,  for,  by  the  grace  of  God,  I  am 
conscious  that  I  have  found  it,  and  instead  of  hiding  this  treasure  in 
my  own  breast  I  long  to  share  it  with  others,  especially  as  I  am  none 
the  poorer  in  making  others  the  richer. 

But,  for  my  part,  were  I  occupied  in  this  investigation,  much  as  I 
would  be  drawn  toward  the  Catholic  church  by  her  admirable  unity  of 
faith  which  binds  together  250,000,000  of  souls;  much  as  I  would  be 
attracted  toward  her  by  her  sublime  moral  code,  by  her  world-wide 
Catholicity  and  by  that  unbroken  chain  of  apostolic  succession  which 
connects  her  indissolubly  with  apostolic  times,  I  would  be  drawn  still 
more  forcibly  toward  her  by  that  wonderful  system  of  organized 
benevolence  which  she  has  established  for  the  alleviation  and  comfort 
of  suffering  humanity. 

Let  us  briefly  review  what  the  Catholic  church  has  done  for  the 
elevation  and  betterment  of  society: 

First.  The  Catholic  church  has  purified  society  in  its  very  fountain, 
which  is  the  marriage  bond.  She  has  invariably  proclaimed  the  unity 
and  sanctity  and  indissolubility  of  the  marriage  tie  by  saying  with  her 
founder  that  "What  God  hath  joined  together  let  no  man  put  asunder." 
Wives  and  mothers,  never  forget  that  the  inviolability  of  the  marriage 
contract  is  the  palladium  of  your  womanly  dignity  and  of  your  Chris- 
tian liberty.  And  if  you  are  no  longer  the  slaves  of  man  and  the  toy 
of  his  caprice,  like  the  wives  of  Asiatic  countries,  but  the  peers  and 
partners  of  your  husbands;  if  you  are  no  longer  tenants  at  will  like  the 
wives  of  pagan  Greece  and  Rome,  but  the  mistresses  of  your  house 
hold;  if  you  are  no  longer  confronted  by  usurping  rivals  like  Moham- 
medan and  Mormon  wives,  but  the  queens  of  the  domestic  kingdom^ 
you  are  indebted  for  this  priceless  boon  to  the  ancient  church,  and 
particularly  to  the  Roman  pontiffs  who  inflexibly  upheld  the  sacred- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


815 


ness  of  the  nuptial  bond  against  the  arbitrary  power  of  kings,  the  lust 
of  nobles  and  the  lax  and  pernicious  legislation  of  civil  governments. 

Second.  The  Catholic  religion  has  proclaimed  the  sanctity  of  hu- 
man life  as  soon  as  the  body  is  animated  by  the  vital  spark.  Infanticide 
was  a  dark  stain  on  pagan  civilization.  It  was  universal  in  Greece, 
with  the  possible  exception  of  Thebes.  It  was  sanctioned  and  even 
sometimes  enjoined  by  such  eminent  Greeks  as  Plato  and  Aristotle, 
Solon  and  Lycurgus.  The  destruction  of  infants  was  also  very  com- 
mon among  the  Romans.  Nor  was  there  any  legal  check  to  this  in- 
human crime,  except  at  rare  intervals.  The  father  had  the  power  of 
life  and  death  over  his  child.  And  as  an  evidence  that  human  nature 
does  not  improve  with  time  and  is  everywhere  the  same,  unless  per- 
meated with  the  leaven  of  Christianity,  the  wanton  sacrifice  of  infant 
life  is  probably  as  general  today  in  China  and  other  heathen  countries 
as  it  was  in  ancient  Greece  and  Rome.  The  Catholic  church  has 
sternly  set  her  face  against  this  exposure  and  murder  of  innocent 
babes.  She  has  denounced  it  as  a  crime  more  revolting  than  that  of 
Herod,  because  committed  against  one's  own  flesh  and  blood.  She 
has  condemned  with  equal  energy  the  atrocious  doctrine  of  Malchus, 
who  suggested  unnatural  methods  for  diminishing  the  population  of 
the  human  family.  Were  I  not  restrained  by  the  fear  of  offending 
modesty  and  of  imparting  knowledge  where  "ignorance  is  bliss,"  I 
would  dwell  more  at  length  on  the  social  plague  oi  ante-natal  infanti- 
cide, which  is  msidiously  and  systematically  spreading  among  us  in 
defiance  of  civil  penalties  and  of  the  divine  law  which  says,  "Thou 
Shalt  not  kill." 

Third  There  is  no  place  of  human  misery  for  which  the  church 
does  not  provide  some  remedy  or  alleviation.  She  has  established 
infant  asylums  for  the  shelter  of  helpless  babes  who  have  been  cruelly 
abandoned  by  their  own  parents  or  bereft  of  them  in  the  mysterious 
dispensations  of  Providence  before  they  could  know  or  feel  a  mother's 
love.  These  little  waifs,  like  the  infant  Moses  drifting  in  the  turbid 
Nile,  are  rescued  from  an  untimely  death,  and  are  tenderly  raised  by 
the  daughters  of  the  Great  King,  those  consecrated  virgins  who 
become  nursing  mothers  to  them.  And  I  have  known  more  than  one 
such  motherless  babe  who,  like  Israel's  law-giver,  in  after  years  became 
a  leader  among  his  people. 

Fourth.  As  the  church  provides  homes  for  those  yet  on  the  thresh- 
old of  life,  so,  too,  does  she  secure  retreats  for  those  on  the  threshold 
of  death.  She  has  asylums  in  which  the  aged,  men  and  women,  find 
at  one  and  the  same  time  a  refuge  in  their  old  age  from  the  storms  of 
life,  and  a  novitiate  to  prepare  them  for  eternity.  Thus,  from  the 
cradle  to  the  grave,  she  is  a  nursing  mother.  She  rocks  her  children 
in  the  cradle  of  infancy,  and  she  soothes  them  to  rest  on  the  couch  of 
death. 

Louis  XIV  erected  in  Paris  the  famous  Hotel  des  Invalides  for  the 
veteran  soldiers  of  France  who  had  fought  in  the  service  of  their 
country.    And  so  has  the  Catholic  religion  provided  for  those  who 


Sanctity      of 
Homau  Life. 


Asyloms. 


Hospitals. 


814  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

have  been  disabled  in  the  battle  of  life  a  home,  in  which  they  are  ten- 
derly nursed  in  their  declining  years  by  devoted  sisters. 

The  Little  Sisters  of  the  Poor,  whose  congregation  was  founded  in 
1840,  have  now  charge  of  250  establishments  in  different  parts  of  the 
globe,  the  aged  inmates  of  those  houses  numbering  30,000,  upward  of 
70,000  having  died  under  their  care  up  to  1889.  To  the  asylums  are 
welcomed  not  only  the  members  of  the  Catholic  religion,  but  those 
also  of  every  form  of  Christian  faith,  and  even  those  without  any  faith 
at  all.  The  sisters  make  no  distinction  of  persons  or  nationality  or 
color  or  creed,  for  true  Christianity  embraces  all.  The  only  question 
proposed  by  the  sisters  to  the  applicant  for  shelter  is  this:  Are  you 
oppressed  by  age  and  penury?  If  so,  come  to  us  and  we  will  provide 
for  you. 

Fifth.  She  has  orphan  asylums  where  children  of  both  sexes  are 
reared  and  taught  to  become  useful  and  worthy  members  of  society. 

Sixth.  Hospitals  were  unknown  to  the  pagan  world  before  the 
coming  of  Christ.  The  copious  vocabularies  of  Greece  and  Rome  had 
no  word  even  to  express  that  term. 

The  Catholic  church  has  hospitals  for  the  treatment  and  cure  of 
every  form  of  disease.  She  sends  her  daughters  of  charity  and  of 
mercy  to  the  battlefield  and  to  the  plague-stricken  city.  During  the 
Crimean  war  I  remember  to  have  read  of  a  sister  who  was  struck  dead 
by  a  ball  while  she  was  in  the  act  of  stooping  down  and  bandaging  the 
wound  of  a  fallen  soldier.  Much  praise  was  then  deservedly  bestowed 
on  Florence  Nightingale  for  her  devotion  to  the  sick  and  wounded 
soldiers.  Her  name  resounded  in  both  hemispheres.  But  in  every 
sister  you  have  a  Florence  Nightingale,  with  this  difference — that,  like 
ministering  angels,  they  move  without  noise  along  the  path  of  duty; 
and,  like  the  angel  Raphael,  who  concealed  his  name  from  Tobias,  the 
sister  hides  her  name  from  the  world. 

Several  years  ago  I  accompanied  to  New  Orleans  eight  Sisters  of 
Charity,  who  were  sent  from  Baltimore  to  re-enforce  the  ranks  of  their 
heroic  companions  or  to  supply  the  places  of  their  devoted  associates 
who  had  fallen  at  the  post  of  duty  in  the  fever-stricken  cities  of  the 
south.  Their  departure  for  the  scene  of  their  labors  was  neither  an- 
nounced by  the  preSs  nor  heralded  by  public  applause.  They  rushed 
calmly  into  the  jaws  of  death,  not  bent  on  deeds  of  destruction  like  the 
famous  600,  but  on  deeds  of  mercy.  They  had  no  Tennyson  to  sound 
their  praises.  Their  only  ambition  was — and  how  lofty  is  that  ambi- 
tion— that  the  recording  angel  might  be  their  biographer;  that  their 
names  might  be  inscribed  in  the  Book  of  Life,  and  that  they  might 
receive  their  recompense  from  Him  who  has  said:  *T  was  sick  and  ye 
visited  Me,  for  as  often  as  ye  did  it  to  one  of  the  least  of  My  brethren 
ye  did  it  to  Me."  Within  a  few  months  after  their  arrival  six  of  the 
eight  sisters  died,  victims  of  the  epidemic. 

These  are  a  few  of  the  many  instances  of  heroic  charity  that  have 
fallen  under  my  own  observation.  Here  are  examples  of  sublime 
heroism  not  culled  from  the  musty  pages  of  ancient  martyrologies  or 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


815 


books  of  chivalry,  but  happening  in  our  own  day  and  under  our  own 
eyes.  Here  is  a  heroism  not  aroused  by  the  emulation  of  brave  comrades 
on  the  battlefield  or  by  the  clash  of  arms  or  the  strains  of  martial 
hymns,  or  by  the  love  for  earthly  fame,  but  inspired  only  by  a  sense  of 
Christian  duty  and  by  the  love  of  God  and  her  fellow-beings. 

Seventh.  The  Catholic  religion  labors  not  only  to  assuage  the  phys- 
ical distempers  of  humanity,  but  also  to  reclaim  the  victims  of  moral 
disease.  The  redemption  of  fallen  women  from. a  life  of  infamy  was 
never  included  in  the  scope  of  heathen  philanthropy;  and  man's  unre- 
generate  nature  is  the  same  now  as  before  the  birth  of  Christ. 

He  worships  woman  as  long  as  she  has  charms  to  fascinate,  but 
she  is  spurned  and  trampled  upon  as  soon  as  she  has  ceased  to  please. 
It  was  reserved  for  Him  who  knew  no  sin  to  throw  the  mantle  of  pro- 
tection over  sinning  woman.  There  is  no  page  in  the  Gospel  more 
touching  than  that  which  records  our  Saviour's  merciful  judgment  on 
the  adulterous  woman.  The  Scribes  and  Pharisees,  who  had  perhaps 
participated  in  her  guilt,  asked  our  Lord  to  pronounce  sentence  of 
death  upon  her  in  accordance  with  the  Mosaic  law.  *'Hath  no  one 
condemned  thee?"  asked  our  Saviour.  "No  one.  Lord,"  she  answered. 
'*Then,"  said  He,  "neither  will  I  condemn  thee.     Go;  sin  no  more." 

Inspired  by  this  divine  example,  the  Catholic  church  shelters 
erring  females  in  homes  not  inappropriately  called  Magdalena  asy- 
lums and  houses  of  the  Good  Shepherd.  Not  to  speak  of  other 
institutions  established  for  the  moral  reformation  of  women,  the  con- 
gregation of  the  Good  Shepherd  at  Angers,  founded  in  1836,  has 
charge  today  of  150  houses,  in  which  upward  of  4,000  sisters  devote 
themselves  to  the  care  of  over  20,000  females  who  had  yielded  to 
temptation  or  were  rescued  from  impending  danger 

Eighth.  The  Christian  religion  has  been  the  unvarying  friend  and 
advocate  of  the  bondman.  Before  the  dawn  of  Christianity,  slavery 
was  universal  in  civilized  as  well  as  in  barbarous  nations  The 
apostles  were  everywhere  confronted  by  the  children  of  oppression. 
Their  first  task  was  to  mitigate  the  horrors  and  alleviate  the  miseries 
of  human  bondage.  They  cheered  the  slave  by- holding  up  to  him  the 
example  of  Christ,  who  voluntarily  became  a  slave  that  we  might 
enjoy  the  glorious  liberty  of  children  of  God.  The  bondman  had  an 
equal  participation  with  his  master  in  the  sacraments  of  the  church 
and  in  the  priceless  consolation  which  religion  affords. 

Slave-owners  were  admonished  to  be  kind  and  humane  to  their 
slavey  by  being  reminded  with  apostolic  freedom  that  they  and  their 
servants  had  the  same  Master  in  heaven,  who  had  no  respect  of  per- 
sons. The  ministers  of  the  Catholic  religion  down  the  ages  sought  to 
lighten  the  burden  and  improve  the  condition  of  the  slave  as  far  as 
social  prejudices  would  permit,  till  at  length  the  chains  fell  from  their 
feet. 

Human  slavery  has,  at  last,  thank  God,  melted  away  before  the 
noonday  sun  of  the  Gospel.  No  Christian  country  contains  today  a 
solitary  slave.    To  paraphrase  the  words  of  a  distinguished  Irish  jurist, 


Victims      of 
Moral  Disease. 


Friend  of  the 
Bondman. 


816 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Manual     La- 
bor Ennobled. 


as  soon  as  the  bondman  puts  his  foot  in  a  Christian  land  he  stands 
redeemed,  regenerated  and  disenthralled  on  the  sacred  soil  of  Chris- 
tendom. 

Ninth.  The  Savior  of  mankind  never  conferred  a  greater  temporal 
boon  on  mankind  than  by  ennobling  and  sanctifying  manual  labor  and 
by  rescuing  it  from  the  stigma  of  degradation  which  had  been  branded 
upon  it.  Before  Christ  appeared  among  men,  manual  and  even 
mechanical  work  was  regarded  as  servile  and  degrading  to  the  free- 
men of  pagan  Rome  and  was  consequently  relegated  to  slaves.  Christ 
is  ushered  into  the  world,  not  amid  the  pomp  and  splendor  of  imperial 
majesty,  but  amid  the  environments  of  an  humble  child  of  toil.  He  is 
the  reputed  son  of  an  artisan  and  His  early  manhood  is  spent  in  a 
mechanic's  shop.  "Is  not  this  the  carpenter,  the  son  of  Mary?"  The 
primeval  curse  attached  to  labor  is  obliterated  by  the  toilsome  life  of 
Jesus  Christ.  Ever  since  He  pursued  His  trade  as  a  carpenter  He  has 
lightened  the  mechanic's  tools  and  has  shed  a  halo  around  the  workshop. 

If  the  profession  of  a  general,  a  jurist  and  a  statesman  is  adorned 
by  the  example  of  a  Washington,  a  Taney  and  a  Burke,  how  much 
more  is  the  calling  of  a  workman  ennobled  by  the  example  of  Christ. 
What  De  Tocqueville  said  sixty  years  ago  of  the  United  States  is  true 
today — that  with  us  every  honest  labor  is  laudable,  thanks  to  the 
example  and  teaching  of  Jesus  Christ. 

To  sum  up:  The  Catholic  church  has  taught  man  the  knowledge 
of  God  and  of  himself;  she  has  brought  comfort  to  his  heart  by  in- 
structing him  to  bear  the  ills  of  life  with  Christian  philosophy;  she  has 
sanctified  the  marriage  bond;  she  has  proclaimed  the  sanctity  and  in- 
Summed  Up.  violability  of  human  life  from  the  moment  that  the  body  is  animated 
by  the  spark  of  life  till  it  is  extinguished;  she  has  founded  asylums  for 
the  training  of  children  of  both  sexes  and  for  the  support  of  the  aged 
poor;  she  has  established  hospitals  for  the  sick  and  homes  for  the  re- 
demption of  fallen  women;  she  has  exerted  her  influence  toward  the 
mitigation  and  abolition  of  human  slavery;  she  has  been  the  unwaver- 
ing friend  of  the  sons  of  toil.  These  are  some  of  the  blessings  which 
the  Catholic  church  has  conferred  on  society. 

I  will  not  deny,  on  the  contrary  I  am  happy  to  avow,  that  the 
various  Christian  bodies  outside  the  Catholic  church  have  been  and 
are  today  zealous  promoters  of  most  of  these  works  of  Christian 
benevolence  which  I  have  enumerated  Not  to  speak  of  the  innumer- 
able humanitarian  houses  established  by  our  non-Catholic  brethren 
throughout  the  land,  I  bear  cheerful  testimony  to  the  philanthropic 
institutions  founded  by  Wilson  and  Shepherd,  by  Johns  Hopkins, 
Enoch  Pratt  and  George  Peabody  in  the  city  of  Baltimore.  But  will 
not  our  separated  brethren  have  the  candor  to  acknowledge  that  we 
had  first  possession  of  the  field;  that  these  beneficent  movements  have 
been  inaugurated  by  us,  and  that  the  other  Christian  communities  in 
their  noble  efforts  for  the  moral  and  social  regeneration  of  mankind 
have  in  no  small  measure  been  stimulated  by  the  example  and  emula- 
tion of  the  ancient  church? 


Xhe  Practical  §ervice  of  the   §cience  of 
Religions  to  the  Qause  of  f^eligious 
LJnity,  and  to  Missionary 
Enterprise. 


Paper  by  MERWIN-MARIE  SNELL. 


ELIGION  is  a  universal  fact  of  human  experi- 
ence There  are  people  without  Gods,  with- 
out sacred  books,  without  sacraments,  with- 
out doctrines,  if  you  will — but  none  without 
religion.  There  is  in  every  human  breast 
an  instinct  which  reaches  outward  and  up- 
ward toward  the  highest  truth,  the  highest 
goodness,  the  highest  beauty,  and  which 
testifies  at  the  same  time  to  the  existence  of 
an  intimate  relation  of  affection,  of  honor 
and  of  beauty  between  each  individual  per- 
son and  the  surrounding  universe. 

Everything  that  exists  or  can  exist  m.ay 
be  an  object  of  religious  devotion,  for  every- 
thing is  in  some  sense  a  compendium  of  the  World- 
All  and  a  symbol  of  creative  power,  preserving  wis- 
dom and  transforming  providence  In  all  the  world,  from  pole  to  pole  oJt  Some^ind 
and  from  ocean  to  ocean,  there  lives  not  one  single  unperverted  human  of  Religion, 
being  from  whose  soul  there  does  not  ascend  the  incense  of  adoration 
and  in  whose  hand  is  not  found  the  pilgrim  staff  of  duty  Mankind  is 
one  in  the  recognition  of  the  relationship  between  the  individual  and 
the  cosmos,  and  one  in  the  effort  to  manifest  and  perfect  that  relation- 
ship by  sacrifice  and  service.  Superimposed  upon  this  universal 
foundation  of  the  spiritual  sense,  as  the  late  Brother  Azarias  was  wont 
to  describe  it,  rises  a  great  structure  of  religious  and  ethical  truths  and 
principles,  regarding  which  there  is  a  substantial  agreement  among  all 
the  branches  of  the  human  family.     If  the  precise  extent  of  this  agree- 

817 


818  T-HE  WORLD'S  CONGRESS  OF  RELIGIONS. 

merit  can  be  aefinltely  ascertained,  as  well  as  the  exact  significance  and 
cause  of  the  real  or  apparent  divergencies  trom  a  common  standard, 
either  in  the  way  of  omission  or  addition,  the  way  will  be  prepared  for 
the  complete  annihilation  of  vital  religious  difterences,  and  the  placing 
of  the  facts  and  principles  of  religions  upon  an  absolutely  inexpung- 
able  basis. 

It  cannot  be  too  much  insisted  upon  that  for  a  pertect  realization 
of  the  highest  development  and  firmest  demonstration  of  religion,  the 
An  indispens-  perfection  of  the  science  of  religions  is  an  mdispensable  condition, 
able  Condition.  Of  this  fact  the  friends  of  the  world's  parliament  of  religions  cannot 
permit  themselves  to  doubt;  for  the  parliament  itself  is  a  vast  hiero- 
logical  museum,  a  working  collection  of  religious  specimens,  having 
the  same  indispensable  value  to  the  hierologist  that  the  herbarium  has 
to  the  botanist.  It  is  not  only  an  exhibit  of  religions,  but  a  school  of 
comparative  religion,  and  every  one  who  attends  its  sessions  is  taking 
the  first  steps  toward  becoming  a  hierologist. 

Under  these  circumstances  it  is  fitting  that  the  science  of  religions 
should  here  receive  special  attention  under  its  own  name.  And  this 
all  the  more  as  the  prejudices  and  animosities  which  perpetuate  relig- 
ious disunion  are  in  a  large  proportion  of  cases  the  result  of  gross 
misconceptions  of  the  true  character  ot  the  rival  creeds  or  cults.  The 
anti-Catholic,  anti-Mormon  and  anti-Semitic  agitations  in  Christen- 
dom, and  the  highly  colored  pictures  of  heathen  degradation  in  which 
a  certain  class  of  foreign  missionaries  indulge,  are  significant  illustra- 
tions of  the  malignant  results  of  religious  ignorance. 

No  one  would  hate  or  despise  the  Catholic  church  who  knew  its 
teachings  and  practices  as  they  really  are;  no  one  would  exclude  the 
church  of  the  latter  day  saints  from  the  family  of  the  world's  relig- 
ions who  had  caught  the  first  glimpse  of  its  profound  cosmogony,  its 
spiritual  theology  and  its  exalted  morality;  no  one  would  fail  in 
respect  to  Judaism  could  he  once  enter  into  the  spirit  of  its  teaching 
and  ritual;  and  no  one  would  attribute  a  special  ignorance  and  super- 
stition to  the  pagan  systems  as  such  who  had  taken  the  trouble  to 
acquaint  himself  with  their  phenomena,  and,  as  it  were,  enter  into 
union  with. their  inner  souls  and  thus  fully  perceive  the  divine  truths 
upon  which  they  rest. 

Those  who  aspire  to  prepare  themselves  to  give  intelligent  assist- 
ance to  the  cause  of  religious  unity  by  a  scientific  study  of  religions 
should  bear  in  mind  the  following  rules: 

1.  An  impartial  collection  and  examination  of  data  regarding  all  religions  with- 
out distinction  is  of  primary  importance. 

2.  It  is  not  necessary  however,  to  doubt  or  disbelieve  one's  own  creed  in  order 
to  give  a  perfectly  unbiased  examination  to  all  others. 

.3.  In  cases  where  the  facts  are  in  dispute  the  testimony  of  the  adherents  of 
the  system  under  consideration  must  outweigh  those  who  profess  some  other  relig'OD 
or  none. 

4.  The  facts  collected  must  be  studied  in  due  chronological  order,  and  it  is  not 
legitimate  to  construct  a  history  of  religions  based  upon  a  study  of  contemporary 
cvdts  without  regard  to  history. 


THE   WORLDS  CONGRESS   OF  RELIGIONS,  8l9 

5.  Resemblances  in  nomenclature,  in  beliefs  or  in  customs  must  not  be  too 
hastily  accepted  as  conclusive  evidence  of  the  special  relationship  between  systems. 

6.  Resemblances  in  ceremonial  details  must  not  be  considered  as  necessarily 
indicating  any  fundamental  similarity  or  kinship. 

7.  When  any  religion  or  any  one  of  its  constituent  elements  appears  to  be 
absurd  and  false,  consider  that  this  appearance  may  result  from  an  error  as  to  the 
facts  in  the  case,  or  misunderstanding  of  the  true  significance  of  those  facts. 

It  is  not  necessary  to  be  a  scientist  by  profession  in  order  to  give 
intelligent  study  to  the  science  of  religions.  The  professional  hierolo- 
gist  analyzes  and  compares  religions  from  a  pure  love  of  his  science; 
the  man  of  broadening  culture  and  thought  may  study  them  with  the 
practical  end  of  a  fuller  self-enlightenment  regarding  his  duties  to  God 
and  the  race;  and  the  intelligent  religious  partisan  may  seek  to  master, 
by  means  of  this  science,  the  secret  of  religious  variations  and  to  ob; 
tain  such  a  knowledge  of  the  relation  of  other  religious  systems  to  his 
own,  their  points  of  agreement  and  contradiction  and  their  historic 
contact  as  will  enable  him  to  carry  on  a  very  powerful  and  fruitful 
propaganda. 

Missionary  work,  in  particular,  cannot  dispense  with  this  science. 
I  do  not  refer  to  Christian  missions  exclusively,  but  to  missionary 
work  in  general,  whoever  be  its  objects  and  whatever  its  aims,  and 
whether  it  be  Catholic,  Protestant,  Buddhist,  or  Moslem.  Every  mis- 
sionary training  school  should  be  a  college  of  comparative  religion.  ^.^  ^.^^ 
It  should  be  realized  that  ignorance  and  prejudice  in  the  propagandist  sionaryWork. 
are  as  great  obstacles  to  the  spread  of  any  religion  as  the  same  qual- 
ities in  those  whom  it  seeks  to  win,  and  that  the  first  requisite  to  suc- 
cessful missionary  work  is  a  knowledge  of  the  truths  and  beauties  of 
the  existing  religion,  that  they  may  be  used  as  a  point  d'appui  for  the 
special  arguments  and  claims  of  that  with  which  it  is  desired  to 
replace  it. 

However,  whatever  may  be  the  motives  of  the  scientist,  the  truth 
seeker  and  the  propagandist,  they  must  all  use  the  same  methods  of 
impartial  research;  and  all  work  together,  even  though  it  be  in  spite 
of  themselves,  for  the  hastening  of  the  day  when  mutual  understanding 
and  fraternal  sympathy,  and  intelligent  appreciation  as  wide  as  the 
world  shall  draw  together  in  golden  bonds  the  whole  human  family. 

All  true  study  of  the  facts  of  nature  and  man  is  scientific  study; 
all  true  aspiration  tow^ard  the  ideal  of  the  universe  is  religious  aspira- 
tion. Into  this  union  of  religious  science  all  men  can  enter — Catho- 
lics, Protestants,  Jews,  Mormons,  Mohammedans,  Hindus,  Buddhists, 
Confucianists,  Jains,  Taoists,  Shintoists,  Theosophists,  Spiritualists, 
theists,  pantheists  and  atheists,  and  none  of  them  need  feel  out  of 
place;  none  of  them  need  sacrifice  their  favorite  tenets,  and  none  of 
them  should  dare  to  deny  to  any  of  the  others  a  perfect  right  to  stand 
upon  the  same  platform  of  intelligent  and  impartial  inquiry  and  to 
obtain  a  free  and  appreciative  audience  for  all  that  they  can  say  on 
their  own  behalf. 


a. 


y he  §ocial  O^^^^^  of  f^eligious  peeling, 


Paper  by  PRINCE  SERGE  WOLKONSKY,  of  Russia. 


T  is  the  custom  at  the  congresses  that  whenever  a 
speaker  appears  on  the  stage  he  should  be 
introduced  as  the  representative  either  of  some 
government,  or  of  some  nationality,  or  of  some 
association,  or  of  some  institution,  or  of  any 
kind  of  collective  unity  that  absorbs  his  indi- 
viduality and  classifies  him  at  once  in  one  of 
the  great  divisions  of  humanity. 

My  name  to-night  has  not  been  put  in 
connection  with  any  of  these  classifications, 
and  it  is  quite  natural  that  you  should  ask: 
*'What  does  he  represent?  Does  he  represent 
a  government?"  No,  for  I  think  that  no 
government  as  such  should  have  anything  to 
do  with  the  questions  that  are  going  to  be  treated 
V  ]  '  here,  nor  should  it  interfere  in  the  discussions. 
Am  I  a  representative  of  a  nation?  No,  I  am  not.  Why  not?  I'll 
tell  you.  Some  weeks  ago  I  had  the  honor  of  speaking  in  this  same 
hall  on  some  educational  subjects.  After  I  had  finished,  several 
persons  came  to  me  to  express  their  feelings  of  sympathy.  I  recollect 
with  a  particular  thought  of  thankfulness  the  good  faces  of  three 
colored  men,  who  came  with  outstretched  hands  and  said: 

"  We  want  to  thank  you  because  we  like  your  ideas  of  humanity 
and  o{  internationality— we  like  them." 

-  If  I  mention  the  fact  it  is  not  because  I  gather  any  selfish  satis- 
faction in  doing  so,  but  because  1  feel  happy  to  live  at  a  time  when 
the  advancement  of  inventions  and  ideas  made  such  a  fact  possible  as 
that  of  a  stranger  coming  from  across  the  ocean  to  this  great  country 
of  the  New  World  and  being  greeted  as  a  brother  by  children  of  a 
race  that  a  few  years  ago  was  regarded  as  not  belonging  to  humanity. 
I  feel  proud  to  live  in  such  times,  and  I  am  glad  to  owe  the  experience 
to  America. 

But  that  same  evening  a  lady  came  to   me  with   expression  of 
greatest  astonishment  and  said  she  was  so  much  surprised  to  hear 

821 

8 


Not  a  Bepre> 
Bentative  of  a 
Natiou. 


822  THE  WORLD'S  CONGRESS  OF  RELIGIONS-. 

such  ideas,  such  evidences  of  the  brotherhood  of  man,  advanced  "oy  a 
Russian 

"Why  so?"  I  asked  her. 

*•  Because  I  always  thought  these  ideas  were  American." 

"American  ideas?  No,  madame;  these  ideas  are  as  little  Ameri- 
can as  they  are  Russian.  They  are  human  ideas,  madame,  and  if  you 
are  a  human  creature  you  must  not  be  astonished — you  have  no  right 
to  be  astonished — that  another  human  creature  spoke  to  you  a  lan- 
guage that  you  would  have  spoken  yourself." 

No,  I  am  representative  of  no  nationality,  of  no  country.  I  love 
my  country;  I  would  not  stand  at  this  very  place,  I  would  not  speak 
to  you  tonight  if  I  did  not;  but  our  individual  attachment  to  our  own 
country  is  of  no  good  if  it  does  not  give  to  us  an  impulse  to  some  wider 
expansion,  if  it  does  not  teach  us  to  respect  other  people's  attachment 
to  their  country,  and  if  it  does  not  fill  our  heart  with  an  ardent  wish 
that  every  one's  country  should  be  loved  by  every  one. 

Now  remains  a  last  question:  Am  I  representative  of  one  particu- 
lar religion?  I  am  not,  for  if  I  were  I  would  bring  here  words  of  divis- 
ion, and  no  other  words  but  words  of  union  should  resound  in  this 
hall.  And  so  I  introduce  myself  with  no  attributes,  considering  that 
after  the  permission  of  the  president  that  confers  on  a  man  the  right 
of  appearing  on  this  stage,  the  mere  fact  of  his  being  a  man — at  least 
at  a  religious  congress — is  a  sufficient  title  for  deserving  your  atten- 
tion. 

Now,  we  must  extend  the  same  restrictions  to  the  subject  we  are 
going  to  treat.'  First  of  all,  we  settle  the  point  that  we  are  not  going 
to  speak  of  any  particular  religion,  but  of  religious  feeling  in  general, 
independently  of  its  object.  Secondly,  we  will  not  speak  of  the  origin 
FeeiinglnGen!  of  the  religious  feeling;  whether  it  is  inspired  from  heaven  or  it  is  the 
^^^^'  natural  development  of  our  human  faculties;  whether  it  is  a  special 

gift  of  the  Creator  to  man  or  the  result  of  a  long  process  of  evolution 
that  has  its  beginning  in  the  animal  instinct  of  self-preservation.  The 
latter  theory  that  places  the  beginning  of  religion  in  the  feeling  of 
fear  seems  to  prevail  in  modern  science  and  is  regarded  as  one  of  its 
newest  conquests,  although  many  centuries  ago  the  Latin  poet  said 
that  **  Primus  in  orbe  deos  fecit  timor.  '  A  remarkable  evolution,  in- 
deed, that  would  place  the  origin  of  religion  in  the  trembling  body  of 
a  frightened  mouse,  and  the  end  of  it  on  the  summit  of  Golgotha.  We 
will  not  contest,  but  we  will  invite  those  who  were  clever  enough  to 
discover  and  prove  this  wonderful  process  of  evolution  to  pay  their 
respect  and  gratitude  to  Him  who  made  such  a  process  of  evolution 
possible 

Let  us  forget  for  once  that  eternal  question  of  origins.  Do  you 
judge  the  importance  of  a  river  by  the  narrowness  of  its  source?  Do 
you  reproach  the  flowers  with  the  putrified  elements  which  nourish  its 
roots?  Now,  you  see  what  a  WTong  way  we  may  take  sometimes  in  in- 
vestigating origins.  No,  let  us  judge  the  river  by  the  breadth  and 
strength  of  its  full  stream,  and  the  flower  by  the  beauty  of  its  colors 


Rel  i  g  i  o  u 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  823 

and  of  its  odor,  and  let  us  not  go  back  nor  down  'co  darkness  when  we 
have  the  chance  of  living  in  light.  Religious  feeling  is  a  thing  that 
exists,  it  is  a  reality,  and  wherever  it  may  come  from  it  deserves  our 
attention  and  our  highest  respect  as  the  motor  of  the  greatest  acts  that 
were  accomplished  by  humanity  in  the  moral  domain. 

Two  objections  may  be  urged:  First,  the  human  sacrifices  of  ancient 
times  that  were  accomplished  under  prescriptions  of  religion.  To  this 
we  must  answer  that  religious  feeling,  as  everything  on  earth,  requires 
a  certain  time  to  become  clear  and  lucid;  and  we  can  observe  that  the 
mere  fact  of  its  gradual  development  brings  up  by  and  by  a  rejection 
and  condemnation  of  those  violences  and  abuses  that  were  considered 
incumbent  in  those  prehistoric  times  when  everything  was  but  con- 
fusion and  in  a  state  of  formation.  The  same  religions  that  started 
with  human  sacrifices  led  those  who  followed  the  development  of  ideas 
and  did  not  stick  to  the  elaboration  of  rituals — to  highest  feelings  of 
humanity  and  charity.  Socrates  and  Plato  wrote  the  introduction,  and 
Seneca  the  first  volume  of  the  work  that  was  continued  by  St.  Paul. 

The  second  objection  will  be  the  violences  accomplished  in  the 
name  of  Christianity.  Religious  feeling,  it  will  be  said,  produces  such 
atrocities  as  the  inquisition  and  other  persecutions  of  modern  and  even 
present  times.  Never,  never,  never!  Never  did  Christian  religion  in- 
spire a  persecution.  It  did  inspire. those  who  were  persecuted,  but  not 
those  who  did  persecute.  What  is  it  that  in  persecution  is  the  product 
of  religious  feeling?  Humility,  indulgence,  pardon,  patience,  heroism, 
martyrdom;  all  the  rest  that  constitutes  the  active  elements  of  a  per- 
secution is  not  the  work  of  religion:  martyrization,  torture,  cruelty, 
intolerance,  are  the  work  of  politics;  it  is  authority  that  chastises  in- 
subordination, and  the  fact  that  authorities  throughout  history  have 
been  often  sincerely  persuaded  that  they  acted  "ad  majorem  Dei 
gloriam,"  is  but  a  poor  excuse  for  them,  an  excuse  that  in  itself  in- 
cludes a  crime. 

But  now  let  us  withdraw  the  question  of  religious  feeling  from 
history  and  politics,  and  let  us  examine  it  from  the  strictly  individual 
point  of  view.  Let  us  see  what  it  gives  to  a  man  in  his  intercourse 
with  other  men,  this  being  the  really  important  point,  for  we  think  PointVfYiew.' 
that  only  in  considering  the  single  individual  you  really  embrace  the 
whole  humanity.  The  moment  you  consider  a  collective  unity  of 
several  or  many  individuals  you  exclude  the  rest. 

It  is  that  very  desire  to  embrace  all  humanity  that  determined  us 
in  the  choice  of  our  theme.  In  fact,  what  other  feeling  on  earth  but 
the  religious  feeling  could  have  the  property  of  reuniting  all  men  on  a 
common  field  of  discussion  and  on  the  same  level  of  competence? 
No  scientific,  no  artistic,  no  political,  no  other  religious  subject  but 
the  subject  we  selected;  that  feeling  of  our  common  human  nothing- 
ness in  presence  of  that  unknown  but  existing  being,  before  whom  we 
are  all  equal;  who  holds  us  under  the  control  of  those  laws  of  nature 
that  we  are  free  to  discover  and  to  study,  but  cannot  transgress  with- 
out succumbing  to  their  inexorable  changelessness,  and  who  regulates 


Indi  V  i  d  u  a  1 


824  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

our  acts  by  having  impressed  upon  each  of  us  the  reflection  of  Him- 
self  through  that  sensitive  instrument,  the  human  conscience.  If  we 
appeal  to  one  creed  or  to  one  religion,  we  will  always  have  either  a 
limited  or  a  divided  audience;  but  if  we  appeal  to  the  human  con- 
science, no  walls  will  be  able  to  contain  our  listeners.  All  limits  and 
divisions  must  fall  if  only  we  listen  to  our  conscience.  What  are 
national,  or  political,  or  religious  differences?  Are  they  worth  being 
spoken  of  before  an  appeal  that  reunites,  not  only  those  who  believe 
differently,  but  those  who  believe  with  those  who  do  not  believe? 

This  is  the  great  significance  of  religious  feeling  I  wish  to  point 
out  to  you.  Not  the  more  or  less  certitude  it  gives  to  each  individual 
of  his  own  salvation  in  the  future,  but  the  softening  influence  it  must 
have  on  the  relations  of  man  to  man  in  the  present. 

Let  us  believe  in  our  equality;  let  us  not  be  "astonished"  when 
life  once  in  a  while  gives  us  the  chance  of  experiencing  that  one 
Unit  and  "^^^  fccls  like  another  man.  Let  us  work  for  unity  and  happiness. 
Happiness.  obeying  our  conscience  and  forgetting  that  such  thmgs  exist  as  Cath- 
olic, or  Buddhist,  or  Lutheran,  or  Mohammedan.  Let  every  one  keep 
those  divisions  each  one  for  himself  and  not  classify  the  others;  if 
some  one  does  not  classify  himself,  and  if  he  does  not  care  to  be  clas- 
sified at  all,  well,  then,  let  him  alone.  You  won't  be  able  to  erase  him 
from  the  great  class  of  humanity  to  which  he  belongs  as  well  as  you. 
He  will  fulfill  his  human  duties  under  the  impulse  of  his  conscience 
as  well  as  you,  and  perhaps  better;  and  if  a  future  exists,  the  God  in 
whom  he  did  not  or  could  not  believe  will  give  him  the  portion  of 
.  happiness  he  has  deserved  in  making  others  happy.  For  what  is 
morality  after  all?  It  is  to  live  so  that  the  God  who,  according  to 
some  of  us,  exists  in  one  way,  according  to  some  others  in  another 
way;  who,  according  to  some  others,  does  not  exist  at  all,  but  whorr 
we  all  desire  to  exist,  that  this  God  should  be  satisfied  with  our  acts 

Yes,  Christianity  is  broad  because  it  teaches  us  to  accept  and  not  to 
exclude.  If  only  all  of  us  would  remember  this  principle  the  ridicu- 
lous word  of  "religion  of  the  future"  would  disappear  once  and  for- 
ever. Of  course,  as  long  as  you  will  consider  that  religion  consists  in 
forms  of  worshiping  that  secure  to  you  your  individual  salvation,  the 
greatest  part  of  humanity  will  declare  that  forms  are  worn  out  and 
that  we  need  a  new  "religion  of  the  future."  But  if  you  fill  yourself 
Saml.^^^  ^^®  with  the  idea  that  religion  is  the  synthesis  of  your  beliefs  in  those  pre- 
scriptions that  regulate  your  acts  toward  other  men,  you  will  give  up 
your  wanderings  in  search  of  new  ways  of  individual  salvation,  and 
you  will  find  vitality  and  strength  in  the  certitude  that  we  need  no 
other  way  but  the  one  shown  by  the  religion  that  teaches  us  that  all  men 
are  the  same,  whatever  their  religion  may  be. 


Xhe  \York  of   §ocial    preform  in  jndia. 


Paper  by  B.  NAGARKAR. 


HE  conquest  of  India  by  England  is  one  of  the 
most  astounding  marvels  of  modern  history. 
To  those  who  are  not  acquainted  with  the 
social  and  religious  condition  of  the  diverse 
races  that  inhabit  the  vast  India  peninsula,  it 
will  always  be  a  matter  of  great  wonder  as  to 
how  a  handful  of  English  people  were  able  to 
bring  under  their  sway  such  an  extensive  con- 
tinent as  Hindostan,  separated  from  England 
by  thousands  of  miles  of  the  deep  ocean  and 
lofty  mountains  Whatever  the  circumstances 
of  this  so-called  conquest  were,  they  were  no 
more  than  the  long-standing  internal  feuds  and 
jealousies — the  mutual  antipathies  and  race- 
feelings — between  caste  and  caste,  creed  and 
creed, and  community  and  community,  that  have  been  thrown  together 
in  the  land  of  India.  The  victory  of  the  British — if  victory  it  can  be 
called — was  mainly  due  to  the  internal  quarrels  and  dissensions  that 
had  been  going  on  for  ages  past  between  the  conflicting  and  contending 
elements  of  the  Indian  population.  Centuries  ago,  when  such  a 
miserable  state  of  local  division  and  alienation  did  not  exist  in  India, 
or  at  any  rate  had  not  reached  any  appreciable  degree,  the  Hindus  gcaie^^of^  i?^ 
did  make  a  brave  and  successful  stand  against  powerful  armies  of  ^^^us. 
fierce  and  warliketribes  that  led  invasion  after  invasion  against  the  holy 
home  of  the  Hindu  nation.  Thus  it  was  that  from  time  to  time  hordes 
of  fierce  Bactrians,  Greeks,  Persians  and  Afghans  were  w^arded  off  by 
the  united  armies  of  the  ancient  Hindus.  Time  there  w^as  when  the 
social,  political  and  religious  institutions  of  the  Aryans  in  India  were 
in  their  pristine  purity,  and  when  as  a  result  of  these  noble  institutions 
the  people  were  in  the  enjoyment  of  undisturbed  unity,  and  so  long  as 
this  happy  state  of  things  continued  the  Hin  "us  enjoyed  the  blessings 
of  freedom  and  liberty.  But  time  is  the  great  destroyer  of  everything; 
what  has  withstood  the  withering  influences  of  that  arch-enemy  of 
every  earthly  glory  and  greatness?  In  proportion  as  the  people  of 
India  became  faithless  to  their  ancestral  institutions,  in  the  same 
proportion  they  fell  in  the  scale  of  nations. 

825 


826 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


State  of  Dead- 
ly Division. 


Cloud  of  De- 
cay. 


At  first  they  fell  a  prey  to  one  foreign  power  and  then  to  another, 
and  then  again  to  a  third,  and  so  on,  each  time  degeneration  doing  the 
work  of  division,  and  division  in  its  own  turn  doing  the  ghastly  work  of 
further  and  deeper  degeneration.  About  two  hundred  years  ago  this 
fatal  process  reached  its  lowest  degree  and  India  was  reduced  to  a 
state  of  deadly  division  and  complete  confusion.  Internecine  wars 
stormed  the  country,  and  the  various  native  and  foreign  races  then 
living  in  India  tried  to  tear  each  other  to  pieces.  It  was  a  state  of 
complete  anarchy,  and  no  one  could  fathom  what  was  to  come  out  of 
this  universal  chaos. 

At  this  critical  juncture  of  time  there  appeared  on  the  scene  a 
distant  power  from  beyond  the  ocean.  No  one  had  heard  or  known 
anything  of  it.  The  white-faced  sahib  was  then  a  sheer  novelty  to  the 
people  of  India.  To  them  in  those  days  a  white-faced  biped  animal 
was  synonymous  with  a  representative  of  the  race  of  monkeys,  and 
even  to  this  day,  in  such  parts  of  India  as  have  not  been  penetrated  by 
the  rays  of  education  or  civilization,  ignorant  people  in  a  somewhat 
serious  sense  do  believe  that  the  white-faced  European  is  perhaps  a 
descendant  of  apes  and  monkeys.  For  aught  I  know  the  ever-shifting, 
ever-changing,  novelty-hunting  philosophies  of  the  occult  world  and 
the  occult  laws,  of  spirit  presence  and  spirit  presentiment  in  your  part 
of  the  globe  may  some  day  be  able  to  find  out  that  these  simple  and 
unsophisticated  people  had  a  glimpse  of  the  "Descent  of  Man"  accord- 
ing to  Darwin.  Whatever  it  may  be,  no  one  could  ever  have  dreamt 
that  the  people  of  England  would  ever  stand  a  chance  of  wielding 
supreme  power  over  the  Indian  peninsula.  At  first  the  English  came 
to  India  as  mere  shopkeepers.  Not  long  after  they  rose  to  be  the 
keepers  of  the  country,  and  ultimately  they  were  raised  to  be  the 
rulers  of  the  Indian  empire.  In  all  this  there  was  the  hand  of  God. 
It  was  no  earthly  power  that  transferred  the  supreme  sovereignty  of 
Hindostan  into  the  hands  of  the  people  of  Great  Britain.  Through 
the  lethargic  sleep  of  centuries  the  people  of  India  had  gone  on  degen- 
erating. Long  and  wearisome  wars  with  the  surrounding  countries 
had  enervated  them;  the  persistent  cruelty,  relentless  tyranny  and 
ceaseless  persecution  of  their  fanatic  invaders  had  rendered  them  weak 
and  feeble  even  to  subjection,  and  a  strange  change  had  come  over  the 
entire  face  of  the  nation. 

The  glory  of  their  ancient  religion,  the  purity  of  their  social  insti- 
tutions and  the  strength  of  their  political  constitution  had  all  been 
eclipsed  for  the  time  being  by  a  thick  and  heavy  cloud  of  decay  and 
decrepitude.  For  a  long  time  past  the  country  had  been  suffering  from  a 
numberofsocial  evils,  such  as  wicked  priestcraft,  lowsuperstition, degrad- 
ing rites  and  ceremonies  and  demoralizing  customs  and  observances. 
It  was,  indeed,  a  pitiable  and  pitiful  condition  to  be  in.  The  chil- 
dren of  God  in  the  holy  Aryavarta,  the  descendants  of  the  noble  Rishis, 
were  in  deep  travail.  Their  deep  wailing  and  lamentation  had  pierced 
the  heavens,  and  the  Lord  of  love  and  mercy  was  moved  with  com- 
passion for  them.     He  yearned  to  help  them,  to  raise  them,  to  restore 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  827 

them  to  their  former  glory  and  greatness;  but  He  saw  that  in  the  coun- 
try itself  there  was  no  force  or  power  that  He  could  use  as  an  instru- 
ment to  work  out  His  divine  providence.  The  powers  that  were  and 
long  had  been  in  the  country  had  all  grown  too  weak  and  effete  to 
achieve  the  reform  and  regeneration  of  India.  It  was  for  this  purpose 
that  an  entirely  alien  and  outside  power  was  brought  in.  Thus  you 
will  perceive  that  the  advent  of  the  British  in  India  was  a  matter  of 
necessity  and,  therefore,  it  may  be  considered  as  fully  providential. 

It  is  not  to  be  supposed  that  this  change  of  sovereignty  from  the 
eastern  into  the  western  hands  was  accomplished  without  any  blood-  NewEiementa 
shed  or  loss  of  life.  Even  the  very  change  in  its  process  introduced  of  Discord, 
new  elements  of  discord  and  disunion,  but  when  the  change  was  com- 
pleted and  the  balance  of  power  established,  an  entirely  new  era  was 
opened  up  on  the  field  of  Indian  social  and  political  life.  This  trans- 
fer of  power  into  the  hands  of  your  English  cousins  has  cost  us  a  most 
heavy  and  crushing  price.  In  one  sense,  it  took  away  our  liberty;  it 
deprived  us,  and  has  been  ever  since  depriving  us,  of  some  of  our 
noblest  pieces  of  ancient  art  and  antiquity  which  have  been  brought 
over  to  England  for  the  purpose  of  adornment  of  and  exhibition  in 
English  museums  and  art  galleries. 

At  one  time  it  took  away  from  the  country  untold  amounts  of 
wealth  and  jewelry,  and  since  then  a  constant,  ceaseless  stream  of 
money  has  been  flowing  from  India  into  England.  The  cost,  indeed, 
has  been  heavy,  far  too  heavy,  but  the  return,  too,  has  been  inestima- 
ble. We  have  paid  in  gold  and  silver,  but  we  have  received  in  exchange 
what  gold  and  silver  can  never  give  or  take  away — for  t^e  English  rule 
has  bestowed  upon  us  the  inestimable  boon  of  knowledge  and  enlight- 
enment. And  knowledge  is  a  power.  It  is  with  this  power  that  we 
shall  measure  the  motives  of  the  English  rule.  The  time  will  come,  as 
it  must  come,  when,  if  our  English  rulers  should  happen  to  rule  India 
in  a  selfish,  unjust  and  partial  manner,  with  this  same  weapon  of 
knowledge  we  shall  compel  them  to  withhold  their  power  over  us.  But 
I  must  say  that  the  educated  natives  of  India  have  too  great  a  confi- 
dence in  the  good  sense  and  honesty  of  our  rulers  ever  to  apprehend 
any  such  calamity. 

Our  Anglo-Saxon  rulers  brought  with  them  their  high  civilization, 
their  improved  methods  of  education,  and  their  general  enlightenment. 
We  had  been  in  darkness  and  had  well-nigh  forgotten  our  bright  and 
glorious  past.  But  a  new  era  dawned  upon  us.  New  thoughts,  new- 
ideas,  new  notions  began  to  flash  upon  us  one  after  another.  We  were 
rudely  roused  from  our  long  sleep  of  ignorance  and  self-forgetfulness. 
The  old  and  the  new  met  face  to  face.  We  felt  that  the  old  could  not  Face  to  Faoe^^ 
stand  in  the  presence  of  the  new.  The  old  we  began  to  see  in  the  light 
of  the  new,  and  we  soon  learned  to  feel  that  our  country  and  society 
had  been  for  a  long  time  suffering  from  a  number  of  social  evils,  from 
the  errors  of  ignorance  and  from  the  evils  of  superstition.  Thus  we 
began  to  bestir  ourselves  in  the  way  of  remedying  our  social  organiza- 
tion. Such,  then,  were  the  occasion  and  the  origin  of  the  work  of 
social  reform  in  India. 


828 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Work  of  Re- 
form. 


Institution  of 
Caste. 


Before  I  proceed  further,  I  must  tell  you  that  the  work  of  reform 
in  India  has  a  twofold  aspect.  In  the  first  place,  we  have  to  revive 
many  of  our  ancient  religious  and  social  institutions.  Through  ages  of 
ignorance  they  have  been  lost  to  us,  and  what  we  need  to  do  in  regard 
to  these  institutions  is  to  bring  them  to  life  again. 

So  far  as  religious  progress  and  spiritual  culture  are  concerned, 
we  have  little  or  nothing  to  learn  from  the  west,  beyond  your  com- 
pact and  advanced  methods  of  combination,  co-operation  and  organ- 
ization. This  branch  of  reform  I  style  as  reform  by  revisal.  In  the 
second  place,  we  have  to  receive  some  of  your  western  institutions. 
These  are  mostly  political,  industrial  and  educational;  a  few  social. 
But  in  every  case  the  process  is  a  composite  one.  For  what  we  are  to 
revive  we  have  often  to  remodel,  and  what  we  have  to  receive  we  have 
often  to  recast.  Hence  our  motto  in  every  department  of  reform  is, 
"Adapt  before  you  adopt."  I  shall  now  proceed  to  indicate  to  you 
some  of  the  social  reforms  that  we  have  been  trying  to  effect  in  our 
country. 

The  abolition  of  caste — what  is  this  Hindu  institution  of  caste?  In 
the  social  dictionary  of  India,  "caste"  is  a  most  difficult  word  for  you 
to  understand.  Caste  may  be  defined  as  the  classification  of  a  society 
on  the  basis  of  birth  and  parentage.  For  example,  the  son  or  daughter 
of  a  priest  must  always  belong  to  the  caste  of  priests  or  Brahmans, 
even  though  he  or  she  may  never  choose  to  follow  their  ancestral 
occupation.  Those  who  are  born  in  the  family  of  soldiers  belong  to 
the  soldier  caste,  though  they  may  never  prefer  to  go  on  butchering 
men.  Thus  the  son  of  a  grocer  is  born  to  be  called  a  grocer,  and  the 
son  of  a  shoemaker  is  fated  to  be  called  a  shoemaker.  Originally, 
there  were  only  four  castes — the  Brahman,  or  the  priest;  Kihateiya,  or 
the  soldier;  Vaishya,  or  the  merchant,  and  Shudra,  or  the  serf.  And 
these  four  ancient  castes  were  not  based  on  birth,  but  on  occupation  or 
profession.  In  ancient  India,  the  children  of  Brahman  parents  often 
took  to  a  martial  occupation,  while  the  sons  of  a  soldier  were  quite 
free  to  choose  a  peaceful  occupation  if  they  liked.  But  in  modern 
India,  by  a  strange  process,  the  original  four  castes  have  been  multi- 
plied to  no  end  and  have  been  fixed  most  hard  and  fast.  Now  you  find 
perhaps  as  many  castes  as  there  are  occupations.  There  is  a  regular 
scal^  and  a  grade.  You  have  the  tailor  caste  and  the  tinker  caste,  the 
blacksmith  caste  and  the  goldsmith  caste,  the  milkman  caste  and  the 
carpenter  caste,  the  groom  caste  and  the  sweeper  caste.  The  opera- 
tion of  caste  may  be  said  to  be  confined  principally  to  matters  of 
first,  food  and  drink;  second,  matrimony  and  adoption;  third,  the  per- 
formance of  certain  religious  rites  and  ceremonies. 

Each  caste  has  its  own  code  of  laws  and  its  own  system  of  observ- 
ances. They  will  eat  with  some,  but  not  with  others.  The  higher 
ones  will  not  so  much  as  touch  the  lower  ones.  Intermarriages  are 
strictly  prohibited.  Why,  the  proud  and  haughty  Brahman  will  not 
deign  to  bear  the  shadow  of  a  Shudra  or  low  caste.  In  the  west  you 
have  social  classes,  we,  in  India,  have  "castes."     But  remember  that 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  829 

"classes"  with  you  are  a*purely  social  institution,  having  no  religious 
sanction.  **Castes"  with  us  are  essentially  a  religious  institution,  based 
on  the  accident  of  birth  and  parentage.  With  a  view  to  illustrate  the 
difference  between  "classes"  and  "castes,"  I  may  say  that  in  western 
countries  the  lines  of  social  division  are  parallel,  but  horizontal,  and, 
therefore,  ranging  in  the  social  strata  one  above  another.  In  India 
these  lines  are  perpendicular  and,  therefore,  running  from  the  top  to 
the  bottom  of  the  body  social,  dividing  and  separating  one  social  stratum 
from  every  other.  The  former  arrangement  is  a  source  of  strength 
and  support  and  the  latter  a  source  of  alienation  and  weakness.  Per- 
haps at  one  time  in  the  history  of  India  when  the  condition  of  things 
was  entirely  different  and  when  the  number  of  these  castes  was  not  so 
large,  nor  their  nature  so  rigid  as  now,  the  institution  of  caste  did 
serve  a  high  purpose;  but  now  it  is  long,  too  long,  since  that  social 
condition  underwent  a  change.  Under  those  ancient  social  and  polit- 
ical environments  of  India  tKe  institution  of  caste  was  greatly  helpful  - 
in  centralizing  and  transmitting  professional  knowledge  of  arts  and 
occupations,  as  also  in  grouping,  binding  together  and  preserving  intact 
the  various  guilds  and  artisan  communities.  But  centuries  ago  that 
social  and  political  environment  ceased  to  exist,  while  the  mischiev- 
ous machinery  of  caste  continues  in  full  swing  up  to  this  day.  Caste 
in  India  has  divided  the  mass  of  Hindu  society  into  innumerable 
classes  and  cliques.  It  has  created  a  spirit  of  extreme  exclusiveness; 
it  has  crowded  and  killed  legitimate  ambition,  healthy  enterprise  and 
combined  adventure.  It  has  fostered  envy  and  jealousy  between  class 
and  class  and  set  one  community  against  another. 

It  is  an  unmitigated  evil  and  the  veriest  social  and  national  curse. 
Much  of  our  national  and  domestic  degradation  is  due  to  this  perni-  j^j^^^  g^  p^^. 
cious  caste  system.  Young  India  has  been  fully  convinced  that  if  the  Down. 
Hindu  nation  is  once  more  to  rise  to  its  former  glory  and  greatness 
this  dogma  of  caste  must  be  put  down.  The  artificial  restrictions  and 
the  unjust — nay,  in  many  cases,  inhuman  and  unhuman — distinctions 
of  caste  must  be  abolished.  Therefore,  the  first  item  on  the  pro- 
gramme of  social  reform  in  India  is  the  abolition  of  caste  and  further- 
ance of  free  and  brotherly  intercourse  between  class  and  class  as  also 
between  individual  and  individual,  irrespective  of  the  accident  of  his 
birth  and  parentage,  but  mainly  on  the  recognition  of  his  moral  worth 
and  goodness  of  heart. 

Freedom  of  intermarriage.  Intermarriage,  that  is  marriage  be- 
tween the  members  of  two  different  castes,  is  not  allowed  in  India. 
The  code  of  caste  rules  does  not  sanction  any  such  unions  under  any 
circumstances.  Necessarily,  therefore,  they  have  been  marrying  and 
marrying  for  hundreds  of  years  within  the  pale  of  their  own  caste. 
Now,  many  castes  and  their  substances  are  so  small  that  they  are  no 
larger  than  mere  handfuls  of  families.  These  marriages  within  such 
narrow  circles  not  only  prevent  the  natural  and  healthy  flow  of  fellow- 
feeling  between  the  members  of  different  classes,  but,  according  to 
the  law  of  evolution  as  now  fully  demonstrated,  bring  on  the  degener- 


830  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

ation  of  the  race.  The  progeny  of  such  parents  go  on  degenerating 
physically  and  mentally  and,  therefore,  there  should  be  a  certain 
amount  of  freedom  for  intermarriage.  It  is  evident  that  this  question 
of  intermarriage  is  easily  solved  by  the  abolition  of  caste. 

Prevention  of  infant  marriage.  Among  the  higher  castes  of  Hin- 
dus it  is  quite  customary  to  have  their  children  married  when  they  are 
as  young  as  seven  or  eight;  in  cases  not  very  infrequent  as  young  as 
four  and  five. 

Evidently  these  marriages  are  not  real  marriages — they  are  mere 
betrothals;  but,  so  far  as  inviolability  is  concerned,  they  are  no  less 
binding  upon  the  innocent  parties  than  actual  consummation  of  mar- 
riage. Parties  thus  wedded  together  at  an  age  when  they  are  utterly 
incapable  of  understanding  the  relations  between  man  and  woman, 
and  without  their  consent,  are  united  with  each  other  lifelong,  and  can- 
Betrothai  of  not  at  any  time  be  separated  from  each  other  even  by  law,  for  the 
Children.  Hindu  law  does  not  admit  of  any  divorce.    This  is  hard  and  cruel.    It 

often  happens  that  infants  that  are  thus  married  together  do  not  grow 
in  love.  When  they  come  of  age  they  come  to  dislike  each  other, 
and  then  begins  the  misery  of  their  existence.  They,  perhaps,  hate 
each  other,  and  yet  they  are  expected  to  live  together  by  law,  by  usage 
and  by  social  sentiment.  You  can  picture  to  yourselves  the  untold 
misery  of  such  unhappy  pairs.  Happily,  man  is  a  creature  of  habits, 
and  providence  has  so  arranged  that,  generally  speaking,  we  come  to 
tolerate,  if  not  to  like,  whatever  our  lot  is  cast  in  with.  Rut  even  if 
it  were  only  a  question  of  likes  and  dislikes,  there  is  a  large  number  of 
young  couples  in  India  that  happen  to  draw  nothing  but  blanks  in  this 
lottery  of  infant  marriage.  In  addition  to  this  serious  evil  there  are 
other  evils  more  pernicious  in  their  effects  connected  with  infant  mar- 
riage. They  are  physical  and  intellectual  decay  and  degeneracy  of 
the  individual  and  the  race,  loss  of  individual  independence  at  a  very 
early  period  of  life  when  youths  of  either  sex  should  be  free  to  acquire 
knowledge  and  work  out  their  own  place  and  position  in  the  world, 
consequent  penury  and  poverty  of  the  race,  and  latterly,  the  utterly 
hollow  and  unmeaning  character  imposed  upon  the  sacred  sacrament 
of  marriage.  These  constitute  only  a  few  of  the  glaring  evils  of 
Hindu  infant  marriage.  On  the  score  of  all  these  the  system  of 
Hindu  infant  marriage  stands  condemned,  and  it  is  the  aim  of  every 
social  reformer  in  India  to  suppress  this  degrading  system.  Along 
with  the  spread  of  education  the  public  opinion  of  the  country  is  being 
steadily  educated  and,  at  least  among  the  enlightened  classes,  infant 
marriages  at  the  age  of  four  and  five  are  simply  held  up  to  ridicule. 
The  age  on  an  average  is  being  raised  to  twelve  and  fourteen,  but  noth- 
ing short  of  sixteen  as  the  minimum  for  girls  and  eighteen  for  boys 
would  satisfy  the  requirements  of  the  case.  One  highest  ideal  is  to 
secure  the  best  measure  possible;  but  where  the  peculiar  traditions, 
customs  and  sentiments  of  the  people  cannot  give  us  the  best,  we  have, 
for  the  time  being,  to  be  satisfied  with  the  next  best,  and  then  again 
keep  on  demanding  a  higher  standard. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  831 

The  marriage  laws  in  general — the  Hindu  marriage  laws  and  cus- 
toms— were  formulated  and  systematized  in  the  most  ancient  of  times, 
and  viewed  under  the  light  of  modern  times  and  western  thought  they 
would  require  in  many  a  considerable  radical  reform  and  recasting. 
For  instance,  why  should  women  in  India  be  compelled  to  marry? 
Why  should  they  not  be  allowed  to  choose  or  refuse  matrimony  just  Laws  and  Ca^ 
as  women  in  western  countries  are?  Why  should  bigamy  or  polygamy  ^™^- 
be  allowed  by  Hindu  law?  Is  it  not  the  highest  piece  of  injustice  that 
while  woman  is  allowed  to  marry  but  once,  man  is  allowed  (by  law)  to 
marry  two,  or  more  than  two,  wives  at  one  and  the  same  time?  Why 
should  the  law  in  India  not  allow  divorce  under  any  circumstances? 
Why  should  a  woman  not  be  allowed  to  have  (within  the  lifetime  of 
her  husband)  her  own  personal  property,  over  which  he  should  have 
no  right  or  control?  These,  and  similar  to  these,  are  the  problems  that 
relate  to  a  thorough  reform  of  the  marriage  laws  in  India.  But  situ- 
ated as  we  are  at  present,  society  is  not  ripe  even  for  a  calm  and  dis- 
passionate discussion  of  these,  much  less  then  for  any  acceptance  of 
them,  even  in  a  qualified  or  modified  form.  However,  in  the  distant 
future  people  in  India  shall  have  toface  these  problems.  They  cannot 
avoid  them  forever.  But  as  my  time  is  extremely  limited,  you  will 
pardon  me  if  I  avoid  them  on  this  occasion. 

Widow  marriage.  You  will  be  surprised  to  hear  that  Hindu 
widows  from  among  the  higher  castes  are  not  allowed  to  marry  again. 
I  can  understand  this  restriction  in  the  case  of  women  who  have 
reached  a  certain  limit  of  advanced  age,  though  in  this  country  it  is  widow  Mar- 
considered  to  be  in  perfect  accord  with  social  usage  even  for  a  widow  riage- 
of  three  score  and  five  to  be  on  the  lookout  for  a  husband,  especially 
if  he  can  be  a  man  of  substance.  But  certainly  you  can  never  com- 
prehend what  diabolical  offense  a  child  widow  of  the  tender  age  of 
ten  or  twelve  can  have  committed  that  she  should  be  cut  away  from 
all  marital  ties  and  be  compelled  to  pass  the  remaining  days  of  her 
life,  however  long  they  may  be,  in  perfect  loneliness  and  seclusion. 
Even  the  very  idea  is  sheer  barbarism  and  inhumanity.  Far  be  it  from 
me  to  convey  to  you,  even  by  implication,  that  the  Hindu  home  is 
necessarily  a  place  of  misery  and  discord,  or  that  true  happiness  is  a 
thing  never  to  be  found  there.  Banish  all  such  idea  if  it  should  have 
unwittingly  taken  possession  of  your  minds. 

Happiness  is  not  to  be  confounded  with  palatial  dwellings,  gor- 
geously fitted  with  soft  seats  and  yielding  sofas,  with  magnificent  cos- 
tumes, with  gay  balls  or  giddy  dancing  parties,  nor  with  noisy  revel- 
ries or  drinking  bouts  and  card  tables,  and  as  often,  if  not  oftener,  in 
that  distant  lotus  land,  as  in  your  own  beloved  land  of  liberty,  you 
will  come  across  a  young  and  blooming  wife  in  the  first  flush  of  im- 
petuous youth,  who,  when  suddenly  smitten  with  the  death  of  the  lord 
of  her  life,  at  once  takes  to  the  pure  and  spotless  garb  of  a  poor 
widow,  and  with  devout  resignation  awaits  for  the  call  from  above  to 
pass  into  the  land  which  knows  no  parting  or  separation.  But  these 
are  cases  of  those  who  are  capable  of  thought  and  feeling.     What  sen- 


832 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


timent  of  devoted  love  can  you  expect  from  a  girl  of  twelve  or  four- 
teen whose  ideas  are  so  simple  and  artless  and  whose  mind  still  lingers 
at  skipping  and  dollmaking?  What  sense  and  reason  is  there  in  ex- 
pecting her  to  remain  in  that  condition  of  forced,  artificial,  lifelong 
widowhood?  Oh,  the  lot  of  such  child-widows!  How  shall  I  depict 
their  mental  misery  and  sufferings?  Language  fails  and  imagination 
is  baffled  at  the  task.  Cruel  fate — if  there  be  any  such  power — has 
already  reduced  them  to  the  condition  of  widows,  and  the  heartless, 
pitiless  customs  of  the  country  barbarously  shave  them  of  their  beau- 
toSs^^^^  ^^^  ^^^"^  ^^^^'  divest  them  of  every  ornament  or  adornment,  confine  them 
to  loneliness  and  seclusion;  nay,  teach  people  to  hate  and  avoid  them 
as  objects  indicating  something  supremely  ominous  and  inauspicious. 
Like  bats  and  owls,  on  all  occasions  of  mirth  and  merriment  they  must 
confine  themselves  to  their  dark  cells  and  close  chambers.  The  unfort- 
unate Hindu  widow  is  often  the  drudge  in  the  family;  every  worry 
and  all  work  that  no  one  in  the  family  will  ever  do  is  heaped  on  her 
head,  and  yet  the  terrible  mother-in-law — the  mother-in-law  in  every 
country  is  the  same  execrable  and  inexorable  character — will  almost 
four  times  in  the  hour  visit  her  with  cutting  taunts  and  sweeping 
curses.  No  wonder  that  these  poor  forlorn  and  persecuted  widows 
often  drown  themselves  in  an  adjoining  pool  or  a  well  or  make  a  qui- 
etus to  their  life  by  draining  the  poison  cup.  After  this  I  need  hardly 
say  that  the  much-needed  reform  in  this  matter  is  the  introduction  of 
widow  marriages. 

The  Hindu  social  reformer  seeks  to  introduce  the  practice  of 
allowing  such  widows  to  marry  again.  As  long  ago  as  fifty  years  one 
of  our  great  pundits,  the  late  pundit  V.  S.  of  Bombay,  raised  this 
question  and  fought  it  out  in  central  and  northern  India  with  the  ortho- 
dox Brahmans.  The  same  work  and  in  a  similar  spirit  was  carried 
out  in  Bengal  and  northern  India  by  the  late  Ishwar  Ch.  V.  Sagar,  of 
Calcutta,  who  died  only  two  years  ago.  These  two  brave  souls  were 
the  Luther  and  Knox  of  India.  Their  cause  has  been  espoused  by 
many  others,  and  until  today,  perhaps,  about  two  hundred  widow  mar- 
riages have  been  celebrated  in  India.  The  orthodox  Hindus  as  yet 
have  not  begun  to  entertain  this  branch  of  reform  with  any  degree  of 
favor,  and  so  any  one  who  marries  a  widow  is  put  under  a  social  ban. 
He  is  excommunicated;  that  is,  no  one  would  dine  with  him,  or  enter- 
tain any  idea  of  intermarriage  with  his  children  or  descendants.  In 
spite  of  these  difficulties  the  cause  of  widow  marriage  is  daily  gaining 
strength,  both  in  opinion  and  adherence. 

The  position  of  woman.  A  great  many  reforms  in  the  Hindu 
social  and  domestic  life  cannot  be  effected  until  and  unless  the  ques- 
tion as  to  what  position  does  a  woman  occupy  with  reference  to  man 
of  is  solved  and  settled.  Is  she  to  be  recognized  as  man's  superior,  his 
equal  or  his  inferior?  The  entire  problem  of  Hindu  reform  hinges  on 
the  position  that  people  in  India  will  eventually  ascribe  to  their 
women.  The  question  of  her  position  is  yet  a  vexed  question  in  such 
advanced   countries  as  England  and  Scotland.      Here  in  your  own 


Position 
Woman. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


833 


Work  of  Sc. 
cial  Reform. 


country  of  the  states  you  have,  I  presume  to  think,  given  her  a. supe- 
rior place  in  what  you  call  the  social  circle  and  a  place  of  full  equality 
in  the  paths  and  provinces  of  ordinary  life.  Thus  my  American  sis- 
ters are  free  to  compete  with  man  in  the  race  for  life.  Both  enjoy  the 
same,  or  nearly  the  same,  rights  and  privileges.  In  India  it  is  entirely 
different.  The  Hindu  lawgivers  were  all  men,  and,  whatever  others 
may  say  about  them,  I  must  say  that  in  this  one  particular  respect,  viz., 
that  of  giving  woman  her  own  place  in  society,  they  were  very  partial 
and  short-sighted  men.  They  have  given  her  quite  a  secondary  place. 
In  Indian  dramas,  poems  and  romances  you  may  in  many  places  find 
woman  spoken  of  as  the  "goddess"  of  tho  house  and  the  "deity  of  the 
palace;"  but  that  is  no  more  than  a  poet's  conceit,  and  indicates  a  state 
of  things  that  long,  long  ago  used  to  be  rather  than  at  present  is. 

For  every  such  passage  you  will  find  the  other  passages  in  which 
the  readers  are  treated  with  terse  dissertations  and  scattering  lam- 
poons on  the  so-called  innate  dark  character  of  woman.  The  entire 
thought  of  the  country  one  finds  saturated  with  this  idea.  The  Hindu 
hails  the  birth  of  a  son  with  noisy  demonstrations  of  joy  and  feast- 
ing; that  of  a  female  child  as  the  advent  of  something  that  he  would 
most  gladly  avoid  if  he  could.  The  bias  begins  here  at  her  very  birth. 
Whatever  may  be  the  rationale  of  this  state  of  things,  no  part  of  the 
programme  of  Hindu  social  reform  can  ever  be  successfully  carried 
out  until  woman  is  recognized  as  man's  equal,  his  companion  and  co- 
worker in  every  part  of  life;  not  his  handmaid,  a  tool  or  an  instru- 
ment in  his  hand,  a  puppet  or  a  plaything,  fit  only  for  the  hours  of 
amusement  and  recreation.  To  me  the  work  of  social  reform  in  India 
means  a  full  recognition  of  woman's  position.  The  education  and 
enlightenment  of  women,  granting  to  them  liberty  and  freedom  to 
move  about  freely,  to  think  and  act  for  themselves,  liberating  them 
from  the  prisons  of  long-locked  zenana,  extending  to  them  the  same 
rights  and  privileges,  are  some  of  the  grandest  problems  of  Hindu 
social  reform. 

These  are  the  lines  of  our  work.  We  have  been  working  out  the  most 
intricate  problems  of  Hindu  social  reform  on  these  lines.  We  know 
our  work  is  hard,  but  at  the  same  time  we  know  that  the  Almighty 
God,  the  father  of  nations,  will  not  forsake  us;  only  we  must  be  faith- 
ful to  Him,  His  guiding  spirit.  And  now,  my  brethren  and  sisters  in 
America,  God  has  made  you  a  free  people.  Liberty,  equality  and 
fraternity  are  the  guiding  words  that  you  have  pinned  on  your  banner  pieaforjoung 
of  progress  and  advancement.  In  the  name  of  that  liberty  of  thought 
and  action,  for  the  sake  of  which  your  noble  forefathers  forsook  their 
ancestral  homes  in  far-off  Europe,  in  the  name  of  that  equality  of 
peace  and  position  which  you  so  much  prize  and  which  you  so  nobly 
exemplify  in  all  your  social  and  national  institutions,  I  entreat  you, 
my  beloved  American  brothers  arid  sisters,  to  grant  us  your  blessings 
and  good  wishes,  to  give  us  your  earnest  advice  and  active  co-opera- 
tion in  the  realization  of  the  social,  political  and  religious  aspirations 
of  young  India. 

53 


India. 


Religion  and  \Yealth. 

Paper  by  REV.  WASHINGTON  GLADDEN,  D.  D. 


ELIGION  and  Wealth  are  two  great  interests 
of  human  life.  Are  they  hostile  or  friendly? 
Are  they  mutually  exclusive,  or  can  they 
dwell  together  in  unity?  In  a  perfect  social 
state  what  would  be  their  relations? 

What  is   religion?     Essentially   it  is  the 
devout  recognition  of  a  Supreme  Power.     It 
is  belief  in  a  Creator,  a  Sovereign,  a  Father 
of  men,  with  some  sense  of  dependence  upon 
Him  and  obligation  to  Him.     The  religious 
life  is  the  keynote  is  harmony  with  the  divine 
nature  and    conformity  to  the  divine   will. 
What   will  the  man  who     is  living  this  kind 
of  life  think  about  wealth?     How  will  his 
religion  affect  his  thoughts  about  wealth?    If  all  men 
were  in    this  highest   sense  of   the  word   religions, 
should  we  have  wealth  among  us? 

To  answer  this  question  intelligently  we  must  first  define  wealth. 
The  economists  have  had  much  disputation  over  the  word,  but  for  our 
purposes  we  may  safely  define  wealth  as  consisting  in  exchangeable 
goods.  All  products,  commodities,  rights  which  men  desire  and  which 
in  this  commercial  age  can  be  exchanged  for  money,  we  may  include 
under  this  term.  But  the  question  before  us  has  in  view  the  abun- 
dance, the  profusion  of  exchangeable  goods  now  existing  in  all  civilized 
nations.  There  is  vastly  more  in  the  hands  of  the  men  of  Europe  and 
America  today  than  suffices  to  supply  their  immediate  physical  neces- 
sities. Vast  stores  of  food,  of  fuel,  of  clothing  and  ornament,  of  luxu- 
ries of  all  sorts,  millions  of  costly  homes,  filled  with  all  manner  of  com- 
forts and  adornments,  enormous  aggregations  of  machinery  for  the 
production  and  transportation  of  exchangeable  goods — these  are  a  few 
of  the  signs  of  that  abundance  toward  which  our  thought  is  now  di- 
rected. 

Our  question  is  whether,  if  all  men  lived  according  to  God,  in 
perfect  harmony  with  His  thought,  in  perfect  conformity  with  His  will, 

835 


Wealth  Defined 


836 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Virtue. 


the  world  would  contain  such  an  abundance  of  exchangeable  goods  as 
that  which  we  now  contemplate? 

This  is  a  question  which  the  devout  have  long  debated.  Through 
long  periods  and  over  wide  eras  the  ptevalent  conception  of.  religion 
has  involved  the  renunciation  of  riches.  The  life  of  the  pious  Brah- 
man culminates  in  mendicancy;  he  reaches  perfection  only  when  he 
rids  himself  of  all  the  goods  of  thip  world. 

Buddhism  does  not  demand  ci  all  devotees  the  ascetic  life,  but  its 
eminent  saints  adopt  this  life,  and  poverty  is  regarded  as  the  indis- 
Mendicanc  pcnsable  condition  of  the  highest  sanctity.  The  sacred  order  founded 
In  Buddhistic  by  Gautama  was  an  order  of  mendicants.  Three  garments  of  cotton 
cloth,  made  from  cast-off  rags,  are  the  monk's  whole  wardrobe,  and 
the  only  additional  possessions  allowed  him  are  a  girdle  for  the  loins, 
an  almsbowl,  a  razor,  a  needle  and  a  water  strainer.  The  monastic 
rule  has  had  wide  vogue,  however,  in  Christian  communions,  and  great 
numbers  of  saintly  men  have  adopted  the  rule  of  poverty.  Many 
of  the  early  Christian  fathers  use  very  strong  language  in  denouncing 
the  possession  of  wealth  as  essentially  irreligious. 

The  corner-stone  of  monasticism  is  the  sanctity  of  poverty.  It  is 
not  too  much  to  say  that  for  ages  the  ideal  of  saintliness  involved  the 
renunciation  of  wealth.  Nor  is  this  notion  confined  to  the  monastic 
ages  or  the  monastic  communities.  There  are  many  good  Protestants, 
even  in  these  days,  who  feel  that  there  is  an  essential  incompatibility 
between  the  possession  of  wealth  and  the  attainment  of  a  high  degree 
of  spirituality. 

Doubtless  the  ascetic  doctrine  respecting  wealth  finds  support  in 
certain  texts  in  the  New  Testament.  "  Ye  cannot  serve  God  and 
Mammon."  '*  How  hardly  shall  they  that  have  riches  enter  into  the 
kingdom  of  God."  "Whosoever  he  be  of  you  that  renounceth  not  all 
that  he  hath  he  cannot  be  My  disciple." 

It  will  not  be  difficult  for  the  student  to  find  other  words  of  Jesus 
relating  to  the  possession  and  the  use  of  the  good  things  of  this  world 
in  which  the  subject  is  placed  in  a  different  light.  The  fact  that  several 
rich  men  are  mentioned  as  friends  of  Jesus  must  also  be  taken  into 
consideration.  The  ascetic  doctrine  with  regard  to  wealth  cannot,  I 
think,  be  clearly  drawn  from  the  New  Testament.  Nevertheless,  this 
doctrine  has  greatly  influenced  the  thought,  if  not  the  life,  of  the 
Christian  church. 

This  feeling  has  been  strengthened  also  by  the  abuses  of  wealth. 
How  grave  these  abuses  have  always  been  I  need  not  try  to  tell; 
it  is  the  most  threadbare  of  truisms.  Love  of  money,  in  Paul's  words, 
of  has  been  **  a  root  of  all  kinds  of  evil."  The  desire  of  wealth  is  the 
parent  of  pride,  and  extortion,  and  cruelty,  and  oppression;  it  is  the 
minister  of  treason,  and  corruption,  and  bribery  in  the  commonwealth; 
it  is  the  purveyor  of  lust  and  debauchery;  it  is  the  instigator  of  count- 
less crimes. 

It  is  in  these  abuses  of  wealth,  doubtless,  that  devout  men  have 
found  the  chief  rec^son  for  their  skepticism  concerning  it  and  their  re- 


Abuse 
Wealth. 


THE  WORLD'S  CONGRESS  OP  RELIGIONS,  837 

nunciation  of  it.  It  is  often  difficult  for  ardent  and  strenuous  souls  to 
distinguish  between  use  and  abuse.  What  is  the  truth  in  this  case?  Do 
the  anchorites  rightly  interpret  the  will  of  God?  Is  their  manner  of 
life  the  perfect  life?  Would  God  be  better  pleased  with  men  if  they 
had  no  possessions  beyond  the  supply  of  the  actual  needs  of  the 
hour? 

The  earth's  riches  are  simply  the  development  of  the  earth's  re- 
sources. It  is  plain  that  these  material  resources  of  the  earth  readily 
submit  themselves  to  ihis  process  of  development  under  the  hand  of 
man.  Is  it  not  equally  plain  that  these  processes  of  development 
have  followed,  for  the  most  part,  natural  laws;  that  these  grains,  and 
fruits-,  and  roots,  and  living  creatures  have  simply  been  aided  by  man 
in  fulfilling  the  law  of  their  own  life? 

In  order  that  men  may  reach  intellectual  and  spiritual  perfection 
there  must  be  opportunity  for  study,  for  meditation,  for  communion 
with  nature.  There  must  be  time  and  facilities  for  travel, that  the  prod- 
ucts and  thoughts  of  all  climes  may  be  studied  and  compared;  that 
human  experience  may  be  enlarged  and  human  sympathies  broadened 
and  deepened.  It  is  no  more  possible  that  humanity  should  attain  its 
ideal  perfection  in  poverty  than  that  maize  should  flourish  in  Green- 
land. 

If,  then,  the  material  wealth  of  the  world  consists  simply  in  the     health  the 
development  of  powers  with  which  nature   has  been  stocked  by  the    Deyeiopmeat 
Creator,  and  if  this  development  is  the  necessary  condition  of  the  per- 
fection of  man,  who  is  made  in  the  image  of  God,  it  is  certain  that  in 
the  production  of  wealth,  in  the  multiplication  of  exchangeable  utilities, 
man  is  a  co-worker  with  God. 

So  much  has  religion  to  say  concerning  the  production  of  wealth. 
I  am  sure  that  the  verdict  of  the  religious  consciousness  on  this  part 
of  the  question  must  be  clear  and  unfaltering. 

But  there  is  another  important  inquiry.  That  wealth  should  exist 
is  plainly  in  accordance  with  the  will  of  God,  but  in  whose  hands? 
Religion  justifies  the  production  of  wealth;  what  has  religion  to  say 
about  its  distribution?  The  religious  man  must  seek  to  be  a  co  worker 
with  God.  not  only  in  the'  production,  but  also  in  the  distribution  of 
wealth.     Can  we  discover  God's  plan  for  this  distribution? 

It  is  pretty  clear  that  the  world  has  not  as  yet  discovered  God's 
plan.  The  existing  distribution  is  far  from  being  ideal.  While  tens 
of  thousands  are  rioting  in  superfluity,  hundreds  of  thousands  are  suf- 
fering for  the  lack  of  the  necessaries  of  life;  some  are  even  starving. 
That  the  suffering  is  often  due  to  indolence  and  improvidence  and  vice, 
a  natural  penalty  which  ought  not  to  be  set  aside,  may  be  freely 
admitted,  but  when  that  is  all  taken  account  of  there  is  a  great  deal  of 
penury  left  which  it  is  hard  to  justify  in  view  of  the  opulence  every- 
where visible. 

What  is  the  rule  by  which  the  wealth  of  the  world  is  now  distrib- 
uted? Fundamentally,  I  think,  it  is  the  rule  of  the  strongest.  The 
rule  has  been  greatly  modified  in  the  progress  of  civilization;  a  great 


of  Nature. 


838  THE  WORLD'S  CONGRESS  OF  RELIGIO'NS. 

many  kinds  of  violence  are  now  prohibited;  in  many  ways  the  weak 
are  protected  by  law  against  the  encroachments  of  the  strong;  human 
rapacity  is  confined  within  certain  metes  and  bounds;  nevertheless, 
the  wealth  of  the  world  is  still,  in  the  main,  the  prize  of  strength  and 
skill.  Our  laws  furnish  the  rules  of  the  game,  but  the  game  is  essen- 
tially as  Rob  Roy  describes  it:  To  every  one  according  to  his  power, 
is  the  underlying  principle  of  the  present  system  of  distribution.  It  is 
evident  that  under  such  a  system,  in  spite  of  legal  restraints,  the 
strong  will  trample  upon  the  weak.  We  cannot  believe  that  such  a 
system  can  be  in  accordance  with  the  will  of  a  Father  to  whom  the 
poor  and  needy  are  the  especial  objects  of  care. 

The  ability  of  men  productively  and  beneficently  to  use  wealth  is 
by  no  means  equal;  often  those  who  have  most  power  in  getting  it 
show  little  wisdom  in  using  it.  One  man  could  handle  with  benefit  to 
himself  and  fellows  ;^ioo,ooo  a  year;  .another  could  not  handle  ;^i,ooo 
a  year  without  doing  both  to  himself  and  his  fellows  great  injury.  If 
the  function  of  wealth  under  the  divine  order  is  the  development  of 
manhood,  then  it  is  plain  that  an  equal  distribution  of  it  would  be  alto- 
gether inadmissible;  for  under  such  a  distribution  some  would  obtain 
far  less  than  they  could  use  with  benefit  and  others  far  more. 

The  socialistic  maxims:  **To  each  according  to  his  needs,"  and 
"  To  each  according  to  his  worth,"  are  evidently  ambiguous.  What 
needs?  The  needs  of  the  body  or  of  the  spirit?  And  how  can  we 
assure  ourselves  that  by  any  distribution  which  we  could  effect  real 
needs  would  be  supplied?  Any  distribution  according  to  supposed 
needs  would  be  constantly  perverted?  It  is  impossible  for  us  to  ascer- 
tain and  measure  the  real  needs  of  men. 

"  To  each  according  to  his  works "  is  equally  uncertain.  What 
works?  Works  of  greed  or  works  of  love?  Works  whose  aim  is  sordid 
or  works  whose  aim  is  social?  According  to  the  divine  plan  the  func- 
tion of  wealth,  as  we  have  seen,  is  the  perfection  of  character  and  the 
promotion  of  social  welfare.  The  divine  plan  must,  therefore,  be  that 
Greed.^*^  °^  Wealth  shall  be  so  distributed  as  to  secure  the  greatest  results.  And 
religion,  which  seeks  to  discern  and  follow  the  divine  plan,  must  teach 
that  the  wealth  of  the  world  will  be  rightly  distributed,  only  when 
every  man  shall  have  as  much  as  he  can  wisely  use  to  make  himself  a 
better  man,  and  the  community  in  which  he  lives  a  better  community; 
so  much  and  no  more. 

It  is  obvious  that  the  divine  plan  is  yet  far  from  realization. 
Other  and  far  less  ideal  methods  of  distribution  are  recognized  by  our 
laws,  and  it  would  be  folly  greatly  to  change  the  laws  until  radical 
changes  have  taken  place  in  human  nature. 


Works    of 


Prof,  M.  J  Wade,  Iowa  City,  Iowa. 


Marriage  a 
^crament. 


Yhe  Catholic  Qhurch  and  the  JV\arriage 

3ond. 

I*aper  by  PROF.  MARTIN  J.  WADE,  University  of  Iowa. 


PON  the  great  question  of  marriage  and 
the  effect  of  the  marriage  bond,  as  upon 
all  other  questions  involving  moral  and 
social  duties  and  obligations,  the  Cath- 
olic church  speaks  with  an  unfaltering 
voice.  "What  therefore  God  hathjoined 
together  let  no  man  put  asunder,"  has 
been  adopted  as  the  true  doctrine  of  the 
church;  and,  through  the  darkness  and 
the  light,  the  successes  and  reverses  of 
Christian  civilization,  those  sacred  words 
have  been  breathed  down  through  the 
ages,  a  solemn  benediction  upon  indi- 
viduals and  upon  society. 
Divinely  instituted  in  the  beginning,  mar- 
riage, throughout  all  the  ages  before  the  Chris- 
tian era,  was  a  recognized  institution  among 
the  children  of  men.  In  the  chaos  incident 
to  the  moral  darkness  which  preceded  the 
Dawn  is  true  it  lost  much  of  its  sanctity;  but,  when  the  Light  came, that 
divine  institution  was  again  impressed  with  the  seal  of  divinity  and 
was  honored  by  being  elevated  to  the  dignity  of  a  sacrament. 

The  teaching  of  the  Catholic  church  is,  therefore,  that  marriage 
is  a  sacrament — that  true  marriage  properly  entered  into  by  compe- 
tent persons  is  of  a  threefold  nature — a  contract  between  the  persons 
joined  in  wedlock,  a  contract  between  the  persons  joined  in  wedlock 
and  society — the  State,  and  a  solemn  compact  between  the  contracting 
parties  and  God.  The  difference  which  is  seen  between  this  view  of 
marriage  and  the  civil  conception  of  marriage  is  that  in  the  latter  the 
only  recognized  elements  are  the  personal  obligations  one  to  the 
other  and  the  joint  and  several  obligations  to  the  state.  The  most 
liberal  will  not  claim  that  marriage  is  a  mere  contract  of  the  parties. 

840 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


841 


The  civil  law  teaches  that  by  marriage  each  party  assumes  certain 
duties  and  responsibilities  toward  the  other;  both  parties  assume  cer- 
tain duties  and  responsibilities  toward  society,  and  society  in  turn 
assumes  certain  duties  toward  the  family  relation  newly  established. 
Laws  are  made  for  the  enforcement  of  these  various  duties  and  the 
protection  of  these  rights.  And  while  the  state  guards  the  individuals 
and  protects  their  rights,  she  is  jealous  of  her  own. 

One  of  the  duties  assumed  by  the  contracting  parties  is,  that  they 
shall  live  together  as  husband  and  wife,  maintaining  their  family  in 
peace  with  their  fellowmen,  and  so  educating  their  children  as  to 
make  them  good  citizens,  good  members  of  society. 

It  is  well  settled  in  our  jurisprudence  that  the  contracting  parties 
cannot  by  mutual  consent  dissolve  the  marriage  bond  (in  this  it  differs 
from  the  ordinary  contract),  but  that  in  order  to  sever  the  union  the 
other  party  to  the  contract  must  be  consulted,  in  other  words,  the 
state  must  consent.  The  Catholic  church  goes  a  step  farther  and  holds 
that  God  is  a  party  to  the  contract,  and  that  even  with  the  consent  of 
the  state,  expressed  by  the  decrees  of  her  courts,  the  sacred  tie  cannot 
be  severed,  but  that  it  is  binding  until  dissolved  by  the  solemn  decree 
of  God,  which  is  death. 

The  church  points  to  the  words  of  God  Himself;  she  points  to 
marriage,  which  from  its  very  nature  must  be  indissoluble,  and  she 
points  to  society  and  the  intimate  relation  which  marriage  bears  to  it, 
and  she  says:  ** Marriage  is  not  alone  of  this  earth,  but  is  also  of  the 
kingdom  of  God;  in  so  far  as  it  is  of  this  earth,  let  earthly  courts 
govern  and  control;  but  in  so  far  as  it  is  of  a  higher  power,  let  that 
higher  power  speak." 

To  the  Catholic  church  marriage  is  something  holy.  "For  this 
cause  shall  man  leave  father  and  mother  and  cleave  unto  his  wife."  It 
is  to  her  a  solemn  compact  for  life — a  compact  which,  when  once  val- 
idly made  and  consummated  by  competent  parties,  cannot  be  com- 
pletely dissolved  by  judge,  by  priest,  by  bishop  nor  pope;  by  none  can 
it  be  dissolved  save  by  Him  who  created  the  sacred  relation,  God 
Himself. 

Many  erroneously  believe  that  the  pope  grants  divorces;  but  in  the 
almost  nineteen  centuries  of  the  history  of  the  church  the  first  decree 
of  divorce  has  yet  to  come  from  Rome.  On  the  contrary,  the  sacred 
pontiffs  have  stood,  a  wall  of  brass,  in  every  age,  against  the  violation 
of  the  marriage  bond.  History  speaks  of  the  many  instances  where 
the  laws  of  Christian  marriage  were  sought  to  be  set  aside  by  those 
high  in  power,  and  the  brightest  pages  in  the  history  of  the  lives  of  the 
popes  are  those  which  tell  of  the  patient  resignation  with  which  they 
withstood  entreaty,  threats  and  even  torture  in  defending  the  sanctity 
of  marriage.  They  have  been  no  respecter  of  persons.  To  the  rich 
and  to  the  poor,  to  the  prince  and  peasant  seeking  an  absolute  disso- 
lution of  the  marriage  bond,  the  same  answer  has  been  made. 

From  the  throne  have  come,  first  entreaties,  then  threats,  and, 
these  being  unavailing,  even  armies  have  been  sent.  Rome  has  been 
^4 


Marriage  Tie 
Cannot  Be  Sev- 
ered. 


Something 
Holy. 


No  Decree  of 
Divorce  from 
Rome. 


842  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

besieged,  priests  and  people  maltreated,  churches  desecrated,  the  cioss, 
the  emblem  of  Christianity,  torn  to  the  ground,  the  pope  imprisoned 
and  forced  to  endure  hunger  and  thirst;  but  above  the  din  of  battle, 
out  from  the  dust  of  destruction— from  the  prison  door,  above  the  noise 
of  the  clanking  chains,  has  been  heard  coming  from  the  quivering  lips 
of  the  pontiff:  "What,  therefore,  God  hath  joined  together  let  no  man 
put  asunder." 

"If  the  popes,"  says  the  Protestant  writer.  Von  Mueller,  "could 
hold  up  no  other  merit  than  that  which  they  gained  by  protecting 
monogamy  against  the  brutal  lusts  of  those  in  power,  notwithstanding 
bribes,  threats  and  persecution,  that  alone  would  render  them  im- 
mortal for  all  future  ages." 

The  church  is  condemned,  by  those  who  know  not,  for  compel- 
ling persons  who  have  entered  the  marriage  state  to  live  together, 
regardless  of  the  faults  of  one  or  the  other.  This  is  an  error;  the 
church  teaches  that  man  and  wife  should  live  together;  she  imposes 
upon  husband  and  wife  the  solemn  duties  of  sharing  in  the  joys  and 
sorrows  of  each  other,  but  she  by  no  word  holds  virtue  chained  in  the 
grasp  of  vice,  nor  compels  the  sober  wife  to  submit  to  the  brutal  treats 
ment  of  the  drunken  husband.  The  object  of  her  teachings  is  to  pro- 
mote virtue,  and  when  contact  longer  breeds  vice,  when  a  soul,  whether 
it  be  of  a  husband  or  wife  or  child,  is  in  danger;  where  the  body,  the 
casket  of  the  soul,  is  in  danger  of  serious  injury,  she  not  only  permits 
but  advises  her  children  to  live  separate  and  apart.  And  in  such  cases 
she  permits  the  strong  arm  of  the  law  to  interpose  between  husband 
and  wife,  to  shield  the  weak  from  the  strong.  Exercising  no  civil 
authority,  she  permits  her  children,  in  the  proper  case,  to  seek  the 
solace  of  the  law,  and,  by  proper  decree  in  the  civil  courts,  to  erect  a 
barrier  against  vice,  wrong  and  injustice.  But  to  her  the  divorce  abso- 
lute of  the  civil  courts  is  of  no  more  effect,  except  as  it  affects  civil 
rights,  than  the  divorce  a  mensa  et  thora.  In  her  eyes  the  mystical 
bond  of  marriage  is  ever  existing  until  "death  does  them  part." 

So  that  while  civil  divorces  are  permitted  in  cases  where  the  facts 
justify  a  separation,  neither  party  can,  while  the  other  lives,  enter  into 
another  valid  marriage.    The  church,  therefore,  admonishes  those  who 
Civil  Divorces  "^"^^   about   to   marry   to   consider   well   the   step   they  are   about  to 
Permitted.        take;  shc    throws  about  them  such   protection  as  she  can  by  requir- 
ing the  "  publication  of  the  bans  "  in  order  to  prevent  secret  marriages, 
and  to  circumvent  the  scheme  of  any  adventurer  or  other  unworthy 
person,  who,  by  secret  marriage,  would  pollute  innocence  and  ruin  a 
^  young  life. 

It  is  liberty  of  remarriage  after  divorce  which  encourages  divorce. 
We  know  that  in  the  marital  relations  differences  arise  which  seem  to 
point  to  separation  as  the  only  remedy.  We  know  that  the  wrongs  of 
one  may  be- such  that  common  humanity  dictates  that  the  other  be 
freed  from  the  bonds  which  have  become  unbearable.  We  may  even 
admit  what  is  claimed  by  the  advocates  of  divorce,  that  it  seems  in 
one  sense  to  be  an  injustice  to  compel  the  innocent  to  remain  unmarried 


THE  WORLD'S  CONGRESS  OF  REUGIONS.  843 

after  divorce  because  of  the  wrongs  of  the  wicked,  but  it  must  be 
remembered  that  laws  cannot  be  framed  to  suit  the  individual  case. 
Laws  and  rules  of  life  must  be  enacted  with  a  view  to  the  common 
good  of  humanity  at  large.  An  individual  case  of  apparent  injustice 
arising  from  a  law  is  no  argument  against  its  propriety.  It  is  said  that 
such  a  rule  destroys  individual  liberty,  but  no,  the  contract  to  be 
bmding  must,  in  the  first  instance,  be  the  voluntary  act  of  the  parties. 
If  it  is  understood  that  the  bond  is  to  remain  unbroken  during  life,  it 
is  one  of  the  conditions  to  which  consent  is  given. 

But  it  is  said,  as  one  of  the  parties  has  broken  his  vow,  the  other 
is  not  bound;  but  we  say,  society, — the  state — God,  has  not  violated  the 
contract,  and  it  is  still  in  force  until  all  agree  to  a  dissolution 

As  a  matter  of  fact,  in  actual  life,  it  is  not  the  innocent  or  wronged 
one  who  usually  seeks  remarriage;  on  the  contrary,  it  is  the  one  who 
has  violated  the  most  solemn  obligations,  who  has  trampled  upon 
right,  broken  the  heart  of  innjocence,  and,  by  his  own  acts,  forced  the 
other  party  to  the  divorce  court  for  protection  of  life  and  honor.  In 
many  cases  it  is  apparent  that  the  wrongs  have  been  inflicted  with  the 
purpose  of  forcing  a  separation  and  consequent  divorce  in  order  to 
enable  the  wrongdoer  to  again  take  the  vows  of  marriage,  to  be  in 
turn  violated  as  whim  or  passion  may  dictate 

The  wrongdoer,  free  from  the  bonds  of  matrimony,  free  from  the 
care  of  children — for  it  is  to  the  innocent  party  their  custody  is  given 
by  the  court — free  even  from  the  obligation  to  support  in  most  cases, 
goes  out  into  society  a  threatening  blight  to  innocence  and  purity. 

It  is  this  condition  that  encourages  hasty  marriage  As  the  sys- 
tem has  grown,  there  has  been  developing  its  correlative,  the  matri- 
monial bureau,  through  the  operations  of  which  wives  and  husbands  ^  Threatai- 
are  taken  on  trial  with  the  full  knowledge  that  if  they  prove  unsuitable  ingEvH. 
the  divorce  courts  are  open  to  declare  their  relations  at  an  end,  and 
permit  them  to  go  forth  to  cast  another  line  in  the  matrimonial  sea. 
Oh,  shades  of  the  Christian  founders  of  this  Christian  land,  didst  thou 
ever  foresee  this  threatening  evil?  Oh,  men  and  women  of  today,  stop 
and  consider  ere  it  is  too  late! 

Eminent  men  who  have  made  a  study  of  causes  and  effects  in 
marital  difficulties  assert  that  indissolubility  in  the  sense  that  remar- 
riage after  separation  be  not  permitted  is  the  only  safeguard  of  mar- 
riage. That  emment  legal  scholar,  John  Taylor  Coleridge,  in  a  note  to 
his  edition  of  Blackstone's  Commentaries,  says:  "It  is  no  less  truly 
than  beautifully  said  by  Sir  W.  Scott,  in  the  case  of  Evans  vs.  Evans, 
'that  though,  in  particular  cases,  the  repugnance  of  law  to  dissolve  the 
obligation  of  matrimonial  cohabitation  may  operate  with  great  severity 
upon  individuals,  yet  it  must  be  carefully  remembered  that  the  general 
happiness  of  the  married  life  is  secured  by  its  indissolubility.*  When 
people  understand  that  they  must  live  together,  except  for  a  few  rea- 
sons known  to  the  law,  they  learn  to  soften,  by  mutual  accommoda- 
tion, that  yoke  which  they  know  they  cannot  shake  off;  they  become 
good  husbands  and  good  wives  from  the  necessity  of  remaining  hus- 


844  THE   WORLD'S  CONGRESS  OF  RELIGIONS^ 

bands  and  wives,  for  necessity  is  a  powerful  master  in  teaching  the 
duties  which  it  imposes.  If  it  were  once  understood  that,  upon  mutual 
disgust,  married  persons  might  be  legally  separated,  many  couples  who 
now  pass  through  the  world  with  mutual  comfort,  with  attention  to 
their  common  offspring  and  to  the  moral  order  of  civil  society,  might 
have  been  at  this  moment  living  in  a  state  of  mutual  unkindness,  in  a 
state  of  estrangement  from  their  common  offspring,  and  in  a  state  of 
the  most  licentious  and  unrestrained  immorality.  In  this  case,  as  in 
many  other  cases,  the  happiness  of  some  individuals  must  be  sacrificed 
to  the  greater  and  more  general  good." 

Gibbon,  after  speaking  of  the  loose  system  of  divorce  among  the 
Romans,  adds:  "A  specious  theory  is  confuted  by  this  free  and  per- 
fect experiment,  which  demonstrates  that  the  liberty  of  divorce  does 
not  contribute  to  happiness  and  virtue.'' 

What  can  be  more  convincing  than  the  words  of  that  eminent 
statesman  and  scholar,  Rt.  Hon.  William  E.  Gladstone,  who,  in  answer 
to  the  question  "Ought  divorced  people  be  allowed  to  marry  under  any 
circumstances?"  replies: 

"The  second  question  deals  with  what  maybe  called  divorce  proper. 
It  resolves  itself  into  the  lawfulness  or  unlawfulness  of  remarriage, 
Question  of  ^^^  the  answer  appears  to  me  to  be  that  remarriage  is  not  admissible 
tie-marriage,  under  any  circumstances  or  conditions  whatsoever.  Not  that  the  dif- 
ficulties arising  from  incongruous  marriage  are  to  be  either  denied  or 
extenuated.  They  are  indisputable.  But  the  remedy  is  worse  than  the 
disease. 

'These  sweeping  statements  ought,  I  am  aware,  to  be  supported  by 
reasoning  and  detail,  which  space  does  not  permit  and  which  I  am  not 
qualified  adequately  to  supply.  But  it  seems  to  me  that  such  reason- 
ing might  fall  under  the  following  heads: 

"That  Christian  marriage  involves  a  vow  before  God. 

"That  no  authority  has  been  givefi  to  the  Christian  church  to  cancel 
such  a  vow. 

"That  it  lies  beyond  the  province  of  the  civil  legislature,  which, 
from  the  necessity  of  things,  has  a  veto  power  within  the  limits  of  rea- 
son upon  the  making  of  it,  but  has  no  competency  to  annul  it  when 
once  made. 

"That  according  to  the  laws  of  just  interpretation,  marriage  is  for- 
bidden by  the  text  of  Holy  Scripture. 

"While  divorce  of  any  kind  impairs  the  integrity  of  the  family, 
divorce  with  remarriage  destroys  it,  root  and  branch.  The  parental  and 
conjugal  relations  are  "joined  together"  by  the  hand  of  the  Almighty, 
no  less  than  the  persons  united  by  the  marriage  tie  to  one  another. 
Marriage  contemplates  not  only  an  absolute  identity  of  interests  and 
affections,  but  also  the  creation  of  new,  joint  and  independent  obliga- 
tions, stretching  into  the  future  and  limited  only  by  the  stroke  of  death. 
These  obligations,  where  divorce  proper  is  in  force,  lose  all  com- 
munity, and  the  obedience  reciprocal  to  them  is  dislocated  and  de- 
stroyed." 


TME   WORLD'S  CONGRESS  OF  RELIGIONS,  g45 

Thus  it  is  seen  that  the  most  eminent  minds  of  different  ages  re- 
gard marriage  as  indissoluble,  not  from  religious  considerations  alone, 
but  because  the  best  interests  of  society  demand  it. 

The  history  of  mankind  has  demonstrated  the  wisdom  of  this 
teaching.  Upon  the  tablets  of  the  world's  story  it  is  written  that,  as 
divorce  has  increased  in  a  nation,  that  nation  has  fallen  lower  and 
lower  until  her  loftiest  monuments  crumbled  in  the  dust  In  ancient 
Greece  and  Rome  the  shattered  ties  of  statehood  were  prefigured  in 
the  broken  ties  of  home  life  made  possible  by  divorce  laws,  the  con- 
ception of  which  was  in  the  vices  of  the  people. 

Gibbon  tells  us  that  "  passion,  interest  or  caprice  suggested  dai^y 
motives  for  the  dissolution  of  marriage;  a  word,  a  sign,  a  message,  a 
letter,  the  mandate  of  a  freedman,  declared  the  separation;  the  most  ' 
tender  of  human  connections  was  degraded  to  a  transient  society  of' 
profit  or  pleasure.'"' 

And,  Oh,  what  a  vital  subject  is  this  for  consideration  in  these 
times,  when  the  frequency  of  divorce  in  this  land  of  progress  is  be- 
coming alarming — threatening,  as  it  does,  the  very  foundation  of  so- 
ciety Too  many  seem  to  forget  that  society  does  not  exist  except  in 
the  individuals  that  compose  it.  The  state  is  virtuous  or  lacking  in 
virtue  as  the  individual  elements — the  people — are  virtuous  or  other- 
wise.    Individuals  are  virtuous  or  otherwise  as  the  home  from  which      TT««,^f>,^ 

1  -1  r      •  1         1  r      •  TT  •  Mometne 

they  come  is  the  seat  of  virtue  or  the  den  of  vice.    Hence,  the  home  is  Foandation  of 
the  foundation  of  society,  from  which  must  go  forth  the  men  and        ^*^" 
women  of  the  world. 

Divorce  strikes  at  the  very  heart  of  the  home;  it  is  a  keen  sword 
which  severs  every  home  tie;  it  is  a  demon  with  cloven  hoof  which 
stamps  out  every  vestige  of  home  life. 

What  do  the  people  think  of  the  record  for  the  twenty  years  prior 
to  i886  (the  latest  complete  statistics)  of  328,716  divorces  in  the  United 
States?  Over  328,000  homes  destroyed  and  eliminated  forever  as  com- 
ponent factors  in  civilization. 

But  this  is  not  the  worst.  In  1867  there  were  9,937.  In  1886 
there  were  25,535  divorces,  an  increase  of  yi  per  cent — an  increase  more 
than  twice  as  great  as  the  growth  in  population,  and  representing  a 
ratio  to  marriage  of  as  high  as  one  to  nine.  To  the  person  whose 
daily  paper  brings  in  glowing  headlines  the  story  of  marital  infelicity 
told  to  the  public  in  the  divorce  courts  of  the  country,  it  is  needless 
to  say  that  the  number  of  divorces  have  not  decreased  since  1886. 

How  long  can  society  stand  this  drain  upon  its  resources?  How 
long  can  the  patriotic  American  people  see  with  composure  the 
divorce  courts  of  the  land  severing  husband  and  wife;  driving  one  or 
the  other  to  the  asylum  or  the  grave,  and  driving  helpless  and  inno- 
cent children, — God  knows  where? 

Does  it  not  bring  a  blush  to  the  cheek  to  find  new  states  allowing 
divorce  upon  a  residence  of  six,  and  even  three,  months,  with  other 
conditions  so  easy  that  there  are  attracted  to  their  borders  hundreds, 
aye,  thousands  of  divorce  seekers,  not  only  from  our  own  land,  but 


g4d  fHE  WORLD'S  CONGRESS  OF  kEUGION^. 

inviting,  from  foreign  lands  its  decaying  nobility,  whose  lives  are  such 
that  in  their  own  country  the  courts  will  not  grant  them  relief?  And 
is  it  not  a  serious  condition  when  a  new  state  will  be  boldly  put  forth 
as  the  Mecca  of  dissatisfied  husbands  and  wives,  in  order  that  they 
may  spend  their  money  in  procuring  a  divorce  within  its  borders,  that 
their  wealth  may  add  to  the  general  prosperity?  God  help  the  state 
whose  material  progress  is  based  upon  the  money  spent  by  non-resident 
applicants  for  legal  separation  from  husband  or  wife. 

The  provisions  of  the  different  states  regarding  divorce  and  the 
causes  for  which  the  same  may  be  granted  are  greatly  at  variance.  So 
that  those  who  cannot  establish  a  case  in  the  state  of  their  residence 
can  readily  acquire  a  residence  in  some  other  state,  and  thus  reach  the 
desired  end.  The  want  of  uniformit)^  in  our  laws  upon  this  subject  is 
the  cause  for  much  of  the  fraud  perpetrated  and  the  perjury  com- 
mitted in  establishing  a  residence  and  furnishing  the  necessary  proofs 
in  order  to  obtain  a  decree. 

If  we  look  for  the  causes  which  produce  the  deplorable  condition 
existing,  we  find  that  they  are  legion;  but  far  above  all  other  causes 
we  find  divorce  itself  breeding  divorce  and  we  find  public  sentiment 
upholding,  or  at  least  permitting,  existing  conditions. 

What  is  the  remedy?   As  a  first  step,  strike  from  the  statute  books 
all  of  the  provisions  permitting  divorce  for  inadequate  causes.     Re- 
Remedy  for     quire  that  all  petitioners  for  divorce  be  bona  fide  residents  of  the  state 
ivorce.  -j^  which  the  action  is  commenced  for  a  period  of  at  least  two  years 

preceding  the  application.  Require  personal  service,  unless  the  peti- 
tioner can  show  by  competent  evidence  that  such  service  is  impossible; 
and  when  service  is  made  by  publication,  the  defendant  should  have  a 
reasonable  time,  even  after  the  decree,  in  which  to  apply  for  a  rehear- 
ing. These  changes  should  come  from  the  legislature.  But  what  is 
needed  even  more  than  legislation,  is  a  proper  administration  of  the 
laws.  It  is  bad  enough  that  a  legislature  should  permit  persons  who 
have  resided  in  the  state  but  a  few  months  to  seek  relief  in  the  courts, 
but  it  is  scandalous  to  see  a  temporary  residence,  publicly  known  to  be 
adopted  for  the  sole  purpose  of  procuring  a  divorce,  treated  with  all 
judicial  dignity  as  being  a  good  faith  residence  required  by  the 
statute. 

These  changes  can  be  brought  about  only  by  the  people  them- 
selves, by  creating  and  maintaining  such  a  public  sentiment  as  will 
force  the  legislatures  and  the  courts  to  a  fuller  recognition  of  the  over- 
whelming importance  of  this  great  question.  Laws,  to  be  effectual, 
must  go  hand  in  hand  with  public  sentiment.  Those  that  are  not  sus- 
tained by  the  approval  of  the  masses  of  the  people  will  fail  of  enforce- 
ment. Therefore,  the  crying  need  of  the  hour  is  a  healthy,  active, 
aggressive  public  sentiment.  Public  sentiment  is  the  life  current  of 
society;  it  affects  individual  action  in  private  life;  it  enters  the  jury  box 
in  our  civil  courts;  it  whispers  to  judges  upon  the  bench;  it  stalks 
boldly  into  the  halls  of  legislation,  both  state  and  national.  Public 
opinion  reaches  the  national  conscience,  and  it  is  this  conscience  that 


THE  WORLD'S  CONGRESS  OF  RELIGIONS 


847 


must  be  reached,  must  be  quickened,  must  be  brought  into  more  active 
operation  for  the  public  good. 

The  divorce  laws  and  their  administration  being  corrected,  we  need 
more  stringent  laws  in  most  of  the  states  concerning  the  duty  of  the 
husband  to  support  his  wife  and  family.  It  is  a  sad  commentary  upon 
our  legislation  that  in  most  of  the  states  of  the  union  a  husband  may 
desert  his  wife  and  family  and  refuse  to  aid  in  their  support,  provided 
he  has  no  visible  property  subject  to  the  process  of  the  law.  A  law  is 
needed  which  shall  provide  that  such  desertion  is  a  crime  and  whereby 
such  a  man  may  be  put  to  work  under  the  supervision  of  the  state  and 
by  which  the  proceeds  of  his  labor  may  be  applied  to  the  support  of 
his  family.  In  nearly  every  state  the  inmates  of  the  penitentiaries  are 
earning  money  which  goes  into  the  state  treasury.  These  earnings 
might,  under  proper  legislation,  be  applied  to  the  support  of  those 
dependent  upon  the  person  who  earns  the  same.  We  need  a  law  and 
a  public  sentiment  to  sustain  it  which  will  brand  desertion  as  much  a 
crime  as  horse  stealing,  and  we  need  more  considerate  regard  for  the 
duties  which  the  husband  and  father  owes  to  wife  and  children. 

The  demand  for  this  comes  from  the  mothers  of  the  land  who 
labor  hard  from  early  morn  until  late  at  night  to  support  starving  chil- 
dren. It  comes  from  the  almshouses  and  orphan  homes  where  may 
be  found  the  cruelly  deserted  offspring  of  unpunished  husbands.  It 
comes  from  the  insane  asylums  where  minds,  shattered  by  a  load  too 
great  to  bear,  live  in  dismal  misery.  It  comes  from  graves  all  over  the 
land  where  weakened  bodies  and  broken  hearts  have  sought  eternal 
rest 

The  state  should  provide  suitable  hospitals,  or  places  of  reform, 
for  drunkards.  Treatment  should  be  provided  looking  toward  a  cure, 
and  where  it  is  demonstrated  that  cure  is  impossible,  they  should  be 
treated  as  wards  of  society  and  maintained  under  such  control  as 
would  enable  them  not  only  to  earn  sufficient  for  their  own  support, 
but  also  to  aid  in  the  support  of  their  families. 

I  do  not  believe  in  paternalism  in  government,  but  if  some  of  our 
ardent  socialists  would  exert  their  energies  in  bringing  government  to 
a  proper  exercise  oi  the  legitimate  functions  of  the  state,  they  would 
confer  a  greater  favor  upon  the  world  than  by  painting  the  brightness 
of  the  day  of  universal  ownership.  If  some  of  the  money  expended 
in  building  almshouses  and  jails  were  applied  in  an  intelligent  effort 
toward  the  prevention  of  crime,  it  would  be  better  for  humanity,  and, 
as  prevention  is  of  greater  importance  than  punishment,  society  should 
apply  the  remedies  at  the  very  base  of  good  or  evil  for  society,  the 
family  The  integrity  of  the  family  should  be  firmly  established,  and 
everything  that  tends  toward  disintegration  should  be  carefully 
guarded  against. 

"The  solidity  and  health  of  the  social  body,**  says  William  E. 
Gladstone,  "depend  upon  the  soundness  of  its  unit;  that  unit  is  the 
family,  and  the  hinge  of  the  family  is  to  be  found  in  the  great  and 
profound  institution  of  marriage."    Instead  of  protecting  this  great 


Duty  of  the 
Husband. 


Reform   for 
Drunkards. 


Prevention  of 
Crime. 


g48  ^'^^  tVdkLPS  CONd^ESS  OP  MUCtOM^. 

"unit"  of  society,  the  American  people  are  courting  national  danger 
by  at  least  a  tacit  indorsement  of  existing  divorce  laws  and  their  ad- 
ministration. 

To  the  thinking  men  and  women  of  the  time,  this  is  the  greatest 

social  question  of  the  age.     Others  there  are  which  require  attention, 

th^e^l^uTu^^e  b^t  they  are  in  a  certain  sense  temporary,  or  due  to  local  causes.    The 

Dimmed.  evils  of  divorce  are  as  widespread  as  our  land  and  they  hang,  like  a 

.    dark  cloud,  not  only  over  the  present,  but  dim  the  brightness  of  the 

future. 

We  are  building  a  mighty  nation  for  the  present  and  for  the  ages 
to  come.  Oliver  Wendell  Holmes,  when  asked  at  what  time  the  train- 
ing of  a  child  should  begin,  replied:  "A  hundred  years  before  he  is 
born."  We  are  laying  the  foundation  of  the  education  of  children  of 
the  next  century.  We  are  creating  the  environments  of  future  gener- 
ations. Will  not  this  thought  urge  the  people  of  this  generation  to 
eliminate  everything  that  is  a  menace  to  society  of  the  present 'or  of 
the  future? 

To  cope  with  an  evil  so  widespread  requires  the  active  co-opera- 
tion of  men  of  all  classes  and  all  creeds,  and,  therefore,  the  Catholic 
church  holds  out  her  hands  today  to  all  men  and  women,  regardless  of 
race  or  creed,  and  implores  their  active  united  endeavors  in  behalf  of 
Gyration  £  ^  mighty  reform  in  the  divorce  legislation  of  the  country.     Arouse  a 
quired.  healthy  public  sentiment  which  will  fill  the  air  with  the  voice  of  con- 

demnation of  legalized  polygamy.  Let  it  enter  our  political  conven- 
tions, go  boldly  into  our  legislative  halls,  seek  the  sanctums  of  our 
editorial  writers,  touch  the  hearts  of  judges  on  the  bench,  inspire  the 
thoughtful,  sincere  men  in  the  pulpit,  and,  above  all,  let  it  reach  deep 
down  into  the  hearts  of  the  men  and  women,  the  husbands  and  wives 
of  our  land.  Let  a  healthy  Christian  sentiment  maintain  the  sanctity 
of  marriage  against  the  devastating  inroads  of  materialism. 


The  Late  Rev.  Bro.  AzariaSc 


Xhe  Religious    Iraining  of  Children. 

Paper  by  the   late  BROTHER   AZARIAS.     Read  by  REV.  JOHN  F.  MUL^ 
LANY,  of  Syracuse,  N.  Y. 


HE  sincere  members  of  all  Christian  denomina* 
tions  hold  religion  to  be  an  essential  element 
of  education.  They  are  convinced  that  they 
would  be  guilty  of  a  gross  breach  of  duty  were 
they  to  neglect  this  important  element  in  the 
training  of  their  children.  And  they  are  right. 
Consequently  any  system  of  education  from 
which  religious  training  is  eliminated  were  in- 
adequate and  incomplete  and  an  injustice  to 
the  child  receiving  it.  Education  should  de- 
velop the  whole  man.  Intellect  and  heart,  body 
and  soul,  should  all  be  cultivated  and  fitted  to 
act,  each  in  its  own  sphere,  with  most  effi- 
ciency. And  so  the  inculcation  of  piety,  rever- 
ence and  religious  doctrine  is  of  more  im- 
portance than  training  in  athletic  sports  or  mathematical  studies, 
.vloreover,  other  things  being  equal,  that  is  the  best  education  which 
gives  man,  so  to  speak,  the  best  orientation;  which  most  clearly  defines 
his  relations  with  society  and  with  his  Creator,  and  points  out  the  way 
by  which  he  may  best  attain  the  end  for  which  he  was  created. 

Now  it  is  only  religious  teaching  that  can  furnisfi  man  with  this 
information,  and  it  is  only  in  religious  observances  that  man  can  best 
attain  the  aim  and  purpose  of  all  life  and  promote  the  interests  of 
society.  Neither  ancient  nor  modern  philosopher  has  found  a  better 
solution  for  the  enigma  of  life  than  is  to  be  found  in  religion.  Plato 
could  never  imagine  such  a  monstrous  state  of  affairs  as  education 
without  religion.  "All  citizens,"  says  this  philosopher,  ''must  be  pro- 
foundly convinced  that  the  gods  are  lords  and  rulers  of  all  that  exists; 
that  all  events  depend  upon  their  word  and  will,  and  that  mankind  is 
largely  indebted  to  them." 

Christianity  has  in  many  respects  changed  man's  point  of  view. 
The  people  of  the  ancient  world  made  trees  and  flowers  the  habitation 
of  gods  and  goddesses  and  earth-born  spirits.  Their  conception  of 
nature  was  pantheistic.    Christianity  threw  a  halo  of  tenderness  and 

851 


Solution  for 
fche  Enigmr.  of 
Life. 


^52  fM^  WORLD'S  CONGRESS  OF  RELIGION:^. 

poesy  of  another  kind  over  the  animal  and  vegetable  kingdoms  of 
nature.  Its  Divine  Founder  wove  the  lilies  of  the  field  and  the  vines 
of  the  hillside  into  His  discourses.  Christian  monks  made  smiling 
gardens  and  flourishing  cities  out  of  dense  forests  and  barren  deserts. 
Christian  meekness  taught  men  to  look  upon  every  creature  of  God  as 
good.  A  Saint  Anthony  tames  the  wild  beasts  of  the  forest;  a  Frances 
of  Assisi  sings  a  hymn  to  the  sun  and  exhorts  all  nature,  animate  and 
inanimate  to  love  and  give  thanks  to  God;  a  Francis  de  Sales  makes 
homilies  upon  the  habits  of  bird  and  beast  and  insect;  a  Wordsworth 
recognizes  this  material  universe  as  a  symbol  of  the  higher  spiritual 
aspect. 

The  Christian  aspect  is  no  less  distinct  from  the  pagan  aspect.  In 
the  ancient  civilizations  the  individual  was  absorbed  in  the  state,  which 
Christian  and  was  the  Supreme  tribunal  that  decided  all  doubts  and  regulated  con- 
agan  spect.  science  and  conduct.  Christianity  reversed  all  this.  It  flashed  the 
white  light  of  revealed  truth  upon  man's  nature,  lighting  up  its  intri- 
cacies, giving  deeper  insight  into  the  secret  chambers  of  the  human 
heart;  it  taught  man  his  personal  dignity  and  his  sense  of  responsi- 
bility; it  showed  him  the  temporal  and  the  eternal  in  their  proper  rela- 
tions; it  brought  home  to  him  the  infinite  price  of  his  soul,  and  thus 
led  him  up  to  a  recognition  of  individual  rights  and  liberties  that  were 
unknown  to  ancient  Greece  and  Rome. 

We  may  trace  many  of  our  laws  and  customs  to  pagan  days,  but 
in  all  that  is  good  in  our  thinking,  in  our  literature,  in  our  whole  educa- 
tion, there  is  a  spirit  that  was  not  in  the  thought,  the  literature  and 
the  education  of  pagan  people.     We  cannot  rid  ourselves  of  it.     We 
cannot   ignore   it   if   we   would.     The  opponents   of   Christianity   in 
attempting  to  lay  down  lines  of  conduct  and  establish   motives  and 
principles  of  action  to  supersede  the  teachings  of  the  Gospel  and  the 
practices  of  the  church  are  forced  to  assume  the  very  principles  they 
would  supersede.     Here,  let  it  be  remarked,  lurks  the  fallacy  of  those 
who  would  regulate  conduct  without  religion.     Their  ideal  of  life  is 
still  the  Christian  ideal  without  the  Christian  soul — the  vital  principle 
— that  made  that  ideal  an  actuality      In  thought  and  external  conduct 
they  cannot  rid  themselves  of  that  ideal.     It  is  bred  in  the  bone;  it  is 
part  of  themselves.     Owing  to  the  care  and  earnestness  of  our  Chris- 
tian ancestors,  who  prized  above  all  other  goods  and. gifts, the  Christian 
training  and  the  Christian  lives  of  their  children,  our  modern  civiliza- 
tion, look  at  it  how  we  will,  is  Christian  in  its  nature  and  in  its  essence. 
Men  may  now  speculate  as  to  what  the  actual  state  of  the  world 
would  be,  had  Christianity  not  entered  as  a  disturbing  element  deflect- 
ing human  progress  from  its  former  course.     Such  speculations  are 
safe.     The  work  is  done.    The  barbarian  who  despised  Roman  civil- 
ization and  sought  its  destruction  has  been  Christianized;  his  fierce 
nature  has  been  curbed  and  tamed;  he  has  been  raised  up  into  a  plane 
of  culture  and  refinement,  and  imbued  with  an  ideal  of  life  that  no 
formative  influence  outside  of  Christianity  could  have  given  him.     If 
there  still  crop    out  traces  oi  our  heredity  from  the  barbarian,  and 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  853 

crime  is  rampant,  this  is  no  part  of  Christianity.  It  is  rather  in  spite 
of  Christian  influence.  Human  nature  at  all  times  and  under  all  cir- 
cumstances remains  prone  to  evil.  Civilization,  considered  in  itself, 
only  places  more  effective  weapons  in  the  hands  of  the  criminal.  It 
is  a  natural  good,  and  as  such  is  subject  to  the  accidents  of  every 
natural  good;  therefore,  to  evil;  therefore,  to  abuse;  therefore,  to  crime. 
Civilization,  then,  possesses  in  itself  certain  elements  of  disintegration. 
But  in  Christianity  there  is  a  conservative  force  that  resists  all  decay. 
Christian  thought.  Christian  dogma  and  Christian  morals  never  grow 
old,  never  lose  their  efficiency  with  the  advance  of  any  community  in 
civilized  life.  Hence,  the  importance  for  the  conservation  of  the  Chris- 
tian family  of  impressing  them  on  the  young  mind. 

John  Stuart  Mill  is  not  of  our  opinion.  To  his  mind  the  world 
would  have  got  on  all  the  better  were  there  no  Christian  religion.  It 
set  up,  according  to  him,  "a  standard  of  ethics,  in  which  the  only 
worth,  pYofessedly  recognized,  is  that  of  obedience."  In  this  patron- 
izing fashion  does  he  summarize  his  judgment:  "That  mankind  owes 
a  great  debt  to  this  morality  and  its  early  teachers  I  should  be  the  last 
person  to  deny;  but  I  do  not  scruple  to  say  it,  that  it  is  in  many  points 
incomplete  and  one  sided,  and  that  unless  ideas  and  feelings  not  sanc- 
tioned by  it  had  contributed  to  the  formation  of  European  life  and 
character,  human  affairs  would  have  been  in  a  worse  condition  than 
the)/  are  now."     (Essay  on  Liberty,  page  94.) 

By  the  side  of  Mill's  inadequate  estimate  of  Christianity,  let  us 
place  another  from  one  who  has  cast  from  him  the  last  shred  of  relig-     Christianity 
ious  dogmas.    Mr.  Lecky  in  a  more  enlightened  spirit,  bears  witness  to  »?  »  Conserva- 
the  perennial  character  of  Christianity  as  a  conservative  force.     He    ^^^  °^^* 
says : 

"There  is  but  one  example  of  a  religion  which  is  not  naturally 
weakened  by  civilization,  and  that  example  is  Christianity.  *  *  * 
But  the  great  characteristic  of  Christianity,  and  the  great  moral  proof 
of  its  divinity  is,  that  it  has  been  the  main  source  of  the  moral  develop- 
ment of  Europe,  and  that  it  has  discharged  this  office,  not  so  much  by 
an  inclination  of  a  system  of  ethics,  however  pure,  as  by  the  assimil- 
ating and  attractive  influence  of  a  perfect  ideal.  The  moral  progress 
of  mankind  can  never  cease  to  be  distinctively  and  intensely  Christian, 
as  long  as  it  consists  of  a  gradual  approximation  to  the  character  of 
the  Christian  founder.  There  is,  indeed,  nothing  more  wonderful  in 
the  history  of  the  human  race  than  the  way  in  which  that  ideal  has 
traversed  the  lapse  of  ages,  acquiring  a  new  strength  and  beauty  with 
each  advance  of  civilization,  and  infusing  its  beneficent  influence 
into  every  sphere  of  thought  and  action."  (Rationalism  in  Europe, 
pp.  31,  312.) 

This  is  unstinted  praise,  here  is,  at  least,  one  chapter  of  the  world's 
history  that  Mr.  Lecky  has  not  misread.  Thus  is  it,  that  even  accord- 
ing to  the  testimony  of  those  who  are  not  of  us,  our  modern  civiliza- 
tion has  in  it  a  unique  element,  divine  and  imperishable  in  its  nature, 
growing  out  of  its  contact  with  the  Christ.     That  characterizing  elc- 


854 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


From  the 
Cradle  to  the 
Grave. 


Sanctuary  of 
a  Good  Home. 


ment,  its  life,  its  soul,  is  Christianity.  Individuals  may  repudiate  it, 
but  as  a  people  we  are  still  proud  to  call  ourselves  Christians.  We 
have  not  come  to  that  pass  at  which  we  are  ashamed  of  the  cross  in 
which  St.  Paul  gloried.  The  teachings  and  practices  of  Christianity 
form  an  essential  part  of  our  education.  They  are  intimately  blended 
with  our  whole  personal  life. 

Christian  influences  must  needs  preside  over  every  important  act 
from  the  cradle  to  the  grave.  So  the  church  thinks  and  she  acts  ac- 
cordingly. The  newborn  infant  is  consecrated  with  prayer  and  cere- 
monial to  a  Christian  line  of  conduct  when  the  saving  waters  of  bap- 
tism are  poured  upon  its  head,  and  it  is  thus  regenerated  in  Christ. 
The  remains  of  the  Christians  are  laid  in  the  grave  with  prayer  and 
ceremonial.  At  no  time  in  the  life  of  man  does  the  church  relax  in 
her  care  of  him.  Least  of  all  is  she  disposed  to  leave  him  to  himself 
at  that  period,  when  he  is  most  amenable  to  impression  and  when  she 
can  best  lay  hold  upon  his  whole  nature  and  mold  it  in  the  ideal  that 
is  solely  hers.  Therefore  is  the  church  ever  jealous  of  any  attempt  on 
the  part  of  secularism  to  stand  between  her  and  the  child  she  has 
marked  for  her  own  with  the  sign  of  salvation  through  baptismal  rites. 
She  knows  no  compromise,  she  can  entertain  no  compromise,  she  has 
no  room  for  compromise,  for  she  has  no  right  to  compromise  or  hes- 
itate for  a  moment  when  the  salvation  of  the  child  is  at  sta'ke. 

It  is  not  easy  to  understand  how  a  Christian  can  be  opposed  to  the 
thorough  Christian  education  of  the  child.  It  is  not  surprising  that  men 
like  Ernest  Renan,  who  abandoned  Christianity,  should  do  all  they 
could  to  oppose  it.  With  such  men  it  is  useless  to  argue.  M.  Ernest 
Renan  has  aired  his  views  upon  education.  It  goes  without  saying 
that  M.  Renan  excludes  what  he  calls  theology  as  an  educational  fac- 
tor. He  will  have  none  of  it.  He  divides. all  educational  responsi- 
bility between  the  family  and  the  state.  He  considers  the  professor 
competent  to  instruct  in  secular  knowledge  only.  The  family  he  re- 
gards as  the  true  educator.  True  is  it  that  the  family  is  the  great 
molder  of  character.  The  sanctuary  of  a  good  home  is  a  child's 
safest  refuge.  There  he  is  wrapped  in  the  panoply  of  a  mother's  love 
and  a  mother's  care.  This  love  and  this  care  are  the  sunshine  in  which 
his  moral  nature  grows  and  blossoms  into  goodness.  The  child,  the 
youth  blessed  with  a  Christian  home  in  which  he  sees  naught  but  good 
example  and  hears  naught  but  edifying  words,  has  indeed  much  to  be 
thankful  for;  it  is  a  boon  which  the  longest  life  of  gratitude  can  but 
ill  requite.  But  M.  Renan  wants  neither  home  nor  child  Christian. 
He  would  establish  a  religion  of  beauty,  of  culture,  indeed,  of  any- 
thing and  everything  that  is  not  religion.  The  refining  and  educating 
influence  he  means  is  the  "eternally  womanly" — das  ewige  weibliche — 
of  Goethe.  It  is  a  sexual  influence.  It  is  a  continuous  appeal  to  the 
gallantry  and  chivalry  of  the  boy  nature.     This  and  nothing  more. 

Is  it  sufificient  as  an  educational  influence?  Without  other  safe- 
guards the  boy  soon  outgrows  the  deference  and  respect  and  awe  that 
woman  naturally  inspires.    That  is,  indeed,  a  superficial  knowledge  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


855 


human  nature  which  would  reduce  the  chief  factor  of  a  child's  educa- 
tion to  womanly  influence,  unconsecrated  by  religion,  unrestrained  by 
the  sterner  authority  of  the  father,  the  law,  the  social  custom. 

The  child  of  a  Christian  home,  where  some  member  of  the  family 
is  competent  and  willing  to  give  his  religious  instruction  regularly  and 
with  method,  might  attend  a  purely  secular  school  without  losing  the 
Christian  spirit,  but  these  conditions  obtain  only  in  exceptional  cases. 
What  has  M.  Renan  to  say  to  the  home  in  which  the  father  is  absorbed 
in  making  money  and  the  mother  is  equally  absorbed  in  spending  that 
money  in  worldly  and  frivolous  amusements,  and  the  children  are 
abandoned  to  the  care  of  servants?  And  what  has  he  to  say  of  the 
home  without  the  mother?  And  the  home  in  which  example  and  pre- 
cept are  deleterious  to  the  growth  of  manly  character?  And  then 
consider  the  sunless  homes  of  the  poor  and  the  indigent,  where  the 
struggle  for  life  is  raging  with  all  intensity;  consider  the  home  of  the 
workingman,  where  the  father  is  out  from  early  morning  to  late  at 
night,  and  the  mother  is  weighed  down  with  the  cares  and  anxieties  of 
a  large  family  and  drudging  away  all  day  long  at  household  duties 
never  done;  to  speak  of  home  education  and  delicacy  of  conscience 
and  growth  of  character  among  such  families  and  under  such  condi- 
tions were  a  mockery  But  M.  Renan  has  as  happy  a  facility  in  ignor- 
ing facts  as  in  brushing  away  whole  epochs  of  history. 

Why  should  the  state  dictate  what  shall  or  shall  not  be  taught  in 
regard  to  religion?  Let  us  never  lose  sight  of  the  fact  that  the  people 
do  not  belong  to  the  state  and  that  the  machinery  we  call  the  state  is  the 
servant  of  the  people,  organized  to  do  the  will  of  the  people.  To  the 
parent  belongs  the  right  to  educate  the  child.  In  the  middle  ages, 
when  certain  zealots  would  compel  the  children  of  Jews  and  Moham- 
medans to  be  educated  in  the  Christian  religion,  St.  Thomas  answered 
them  thus:  **In  the  days  of  Constantine  and  Theodosius  Christian 
bishops,  like  saints  Sylvester  and  Ambrose,  would  not  neglect  to  ad- 
vise coercion  for  the  education  of  the  children  of  pagans  were  it  not 
repugnant  to  natural  justice.  The  child  belongs  to  the  father;  the 
child  ought,  therefore,  to  remain  under  the  parent's  control."  And 
Pius  IX,  in  our  own  day,  April  25,  1868,  gave  out  the  following  instruc- 
tions: "We  forbid  non-Catholic  pupils  attendmg  Catholic  schools  to 
be  obliged  to  assist  at  mass  or  any  other  religious  exercise.  Let  them 
be  left  to  their  own  discretion."  If  the  parent  educates  his  child  him- 
self, all  well  and  good.  School  laws  are  not  made  for  the  parent  who 
educates  his  own  child.  If  he  does  not  himself  educate  the  child,  it  is 
for  him  to  say  who  shall  replace  him  in  this  important  function.  In 
making  this  decision  the  Christian  parent  is  generally  guided  by  the 
church. 

The  church  is  pre-eminently  a  teaching  power;  that  teaching 
power  extending  chiefly  to  the  formation  of  character  and  the  devel- 
opment of  the  supernatural  man.  Her  Divine  Founder  said:  "All 
power  is  given  to  Me  in  heaven  and  on  earth;  going,  therefore,  teach 
all  nations  "    The  church  holds  that  of  all  periods  in  the  life  of  man, 


Exceptional 
Cases. 


The  State  and 
Religious 
Training. 


856 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Duty 
Parent 


of  the 


The  Sunday 
School. 


the  period  of  childhood  and  youth,  when  the  heart  is  plastic  and  char- 
acter is  shaping,  and  formative  influences  leave  an  indelible  impress, 
is  the  one  in  which  religion  can  best  mold  conduct  and  best  give  color 
to  thought;  and,  therefore,  the  church  exhorts  and  encourages  the 
Christian  parent  to  make  many  and  great  sacrifices  in  order  to  procure 
a  Christian  education  for  his  children.  It  is  the  natural  right  of  every 
Christian  child  to  receive  this  education.  It  is  the  natural  right  and 
bounden  duty  of  the  parent,  by  the  twofold  obligation  of  the  natural 
law  and  the  divine  law,  to  provide  his  child  with  this  education.  And 
the  right  being  natural,  it  is  inalienable;  being  inalienable,  it  is  contrary 
to  the  fundamental  principles  of  justice  to  attempt  to  force  upon  the 
child  any  other  form  of  education,  or  to  hinder  the  child  in  the  pursuit 
of  this  education,  or  to  impose  upon  the  child  a  system  of  education 
that  would  in  the  least  tend  to  withdraw  him  from  the  light  and  sweet- 
ness of  the  faith  that  is  his  inheritance.  The  eminent  and  fair-minded 
churchman.  Cardinal  Manning,  says: 

Compulsory  education  without  free  choice  in  matters  of  religion 
and  conscience  is,  and  ever  must  be,  unjust  and  destructive  of  the 
moral  life  of  a  people. —  The  Forum,  March,  i88y,  p.  66. 

It  is  a  breach  of  the  social  pact  that  underlies  all  state  authority. 
That  pact  calls  for  the  protection  of  rights,  not  for  their  violation  or 
usurpation.  And  so,  if  the  Christian  parent  would  give  his  child  a 
Christian  education,  there  is  no  power  on  earth  entitled  or  privileged 
to  stand  between  him  and  the  fulfillment  of  his  wish. 

But  we  are  told  that  the  child  may  learn  the  truths  of  his  religion 
in  Sunday-school,  and  that  religion  is  too  sacred  a  thing  for  the  school- 
room. Can  you  imagine  an  hour  or  two  a  week  devoted  to  the  most 
sacred  of  subjects  at  all  in  keeping  with  the  importance  of  that  subject? 
Can  you  imagine  a  child  able  to  realize  the  power,  the  beauty,  the 
holiness  of  religion  from  the  fact  that  he  is  required  to  give  only  an 
hour  or  two  out  of  the  whole  seven  times  twenty-four  hours  of  the 
week  to  learn  its  truths?  Again,  let  us  quote  the  same  eminent 
authority  whose  words  will  bear  more  weight  with  them  than  any  we 
could  utter:  *'The  heartless  talk,"  says  Cardinal  Manning,  "about 
teaching  and  training  children  in  religion  by  their  parents,  and  at  home, 
and  in  the  evening  when  parents  are  worn  out  by  daily  toil,  or  in  one 
day  in  seven  by  Sunday-school,  deserves  no  serious  reply.  To  sincere 
common  sense  it  answers  itself."  (National  Education:  The  School 
Rate,  p.  28.)  ''Heartless  talk  deserves  no  serious  reply."  Hard  words, 
these,  but  their  fitness  is  all  the  more  apparent  the  more  we  study  the 
question. 

Even  our  secularists,  those  of  them  the  most  radical,  while  not 
believing  in  the  intrinsic  worth  of  religion  or  morality,  would  still 
uphold  them  both  to  a  certain  extent,  not  because  they  regard  them 
as  true,  but  because  they  consider  them  wholesome  fictions  for  the 
people.  Strauss,  who  had  spent  a  long  and  laborious  life  in  under- 
mining the  religion  of  Christ,  while  claiming  for  individuals  the  right 
to  accept  or  reject  all  forms  gf  belief^  recognizes  now,  and  far  into  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  857 

future,  the  necessity  of  a  church  for  the  majority  of  mankind.  He 
who  believed  neither  in  a  church  nor  a  God,  who  would  dry  up  the 
sources  of  all  consolation  in  this  life  and  shut  out  every  glimpse  of 
hope  for  the  life  to  come,  still  considered  what  from  his  point  of  view 
was  a  myth  and  an  illusion  a  necessity  for  the  well-being  of  society. 
And  Renan  has  expressed  a  similar  opinion  in  regard  to  morality. 
While  denying  its  obligations  he  acknowledges  its  necessities.  "Nature," 
he  says,  "  has  needs  of  the  virtue  of  individuals,  but  this  virtue  is  an 
absurdity  in  itself;  men  are  duped  into  it  for  the  preservation  of  the 
race." 

What  a  shame  and  what  a  pity  that  men  of  genius  should  write 
thus!  This  mode  of  reasoning  will  never  do.  If  religion  and  morality 
are  merely  a  delusion  and  a  snare,  then  had  they  better  not  be. 
You  cannot  gather  grapes  from  thorns.  You  cannot  sow  a  lie 
and  reap  truth.  Think  of  all  that  is  meant  by  such  statements  as 
these.  Can  you  imagine  a  commonwealth  erected  upon  falsehood 
or  deceit  entering  into  the  very  fabric  of  the  universe?  It  is  all 
implied  in  the  assumption  of  Renan  and  Strauss.  Teach  a  child 
that  religion  and  morality  are  in  themselves  meaningless,  though 
good  enough  for  the  preservation  of  society,  and  you  sow  in  his 
hearts  the  seeds  of  pessimism  and  self-destruction.  Then,  there  are 
those  who,  believing  in  religion  and  morality,  still  maintain  in  all 
sincerity  that  these  things  may  be  divorced  in  the  schoolroom.  Dr. 
Crosby  says: 

"While  I  thus  oppose  the  teaching  of  religion  in  our  public  schools 
I  uphold  the  teaching  of  morality  there.     To  say  that  religion  and 
morality  are  one  is  an  error.     To  say  that  religion  is  the  only  true     Morality  in 
basis  of  morality  is  true.     But  this  does  not  prove  that  morality  can-  s^IckSs? 
not  be  taught  without  teaching  religion." 

It  proves  nothing  else.  The  distinction  between  religion  and 
morality  is  fundamental.  But,  be  it  remembered,  that  we  are  now 
dealing  with  Christian  children,  having  Christian  fathers  and  mothers 
who  are  desirous  of  making  those  children  thoroughly  Christian. 
Now,  you  cannot  mold  a  Christian  soul  upon  a  purely  ethical  train- 
ing. In  practice  you  cannot  separate  religion  from  morality.  A  code 
of  ethics  will  classify  one's  passions,  one's  vices,  one's  virtues,  one's 
moral  habits  and  tendencies;  but  it  is  quite  unable  to  show  how  pas- 
sion may  be  overcome  or  virtue  acquired.  It  is  only  from  the  revela- 
tion of  Christianity  that  we  learn  the  cause  of  our  innate  proneness  to 
evil;  it  is  only  in  the  saving  truths  of  Christianity  that  we  find  the 
meaning  and  the  motive  of  resisting  that  tendency.  Let  us  not  de- 
ceive ourselves.  The  morality  that  is  taught  apart  from  religious  truth 
and  religious  sanction  is  a  delusion. 

The  history  of  rationalism  is  strewn  with  the  wrecks  of  intellectual 
pride.  These  men  illustrate  the  revolt  of  reason  against  religion.  M. 
Ernest  Renan  is  a  case  in  point.  A  simple  Catholic  youth,  holding  his 
articles  of  faith,  all  the  truths  taught  by  the  Catholic  church,  he  enters 
upon  a  course  of  studies  for  the   Catholic  priesthood.     He  prays 


858  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

devoutly  with  his  companions  of  the  seminaries  of  Issy  and  St.  Sul- 
pice;  he  receives  the  sacraments  with  them;  he  follows  all  the  spiritual 
exercises  with  them;  and  yet  a  day  comes  when  he  finds  that  he  has 
lost  the  faith  and  is  no  longer  a  believer  in  the  revealed  religion. 
Whence  comes  this  to  be  so?     The  truths  of  religion  are,  many  of 
them,  distinct  from  natural  truths;  they  are  above  natural  truths,  and 
yet  they  are  based  upon   them.     Faith  supposes  reason.     Now,  M 
Renan  has  left  us  an  amusing  account  of  himself — M.  Renan   is  amus- 
ing, or  nothing — and  therein  we  learn  that  .he  began  by  sapping  the 
natural  foundations  on  which  supernatural  truth  rests;  he  played  fast 
and  loose  with  philosophic  truth,  attempted  to  reconcile  the  most  con- 
tradictory assumptions  of  Kant  and  Hegel  and  Schelling;  he  repudi- 
ated the  primary  principles  of  his  reason,  and  so  undermined  its  whole 
basis  that  it  was  no  wonder  to  see  the  superstructure  topple  ov^n    He, 
a  boy  of  twenty,  with  very  little  strength  of  intellect,  but  with  an 
overweening  ambition  that  supplied  all  other  deficiencies,  sat  in  judg- 
ment upon  all  things  in  heaven  and  upon  earth,  especially  upon  the 
religion  which  he  had  professed  and  for  the  ministry  in  which  he  was 
preparing  himself.     From  that  moment  the  Christian  religion  ceased 
to  be  for  him  an  active  principle.    He  no  longer  believed  in  the  truths 
of  Christianity.   While  conforming  to  its  external  practices,  the  warmth 
and  the  life  of  it  had  vanished,  and  his  active  brain,  having  nothing 
else  to  feed  upon,  made  of  his  religion  a  mere  intellectual  exercise,  and 
finally  a  marketable  commodity,  the  means  by  which  to  create  unto 
himself  a  name.     He  placed  religious  truth  on  the  same  footing  with 
natural   science  and   tested   both  by  the   same  methods.     Naturally, 
truths  that  are  deductive,  based  upon  authority  beyond  the  scope  of 
reason,  vanish  into  thin  air  when  one  attempts  to  analyze  them  as  one 
would  the  ingredients  of  salt  and  water.   They  are  effective  only  when 
received  with  reverence,  submission  and  implicit  faith.    In  this  manner 
did  Renan's  faith  disappear  before  his  intellectual  pride. 

"■  In  a  scientific  age,"  says  Cardinal  Newman,  "there  will  natur- 
ally be  a  parade  of  what  is  called  natural  theology,  a  widespread   pro- 
fession of  the  Unitarian  creed,  an  impatience  of  mystery  and  a  skepti- 
CuSSfe^Vn^d  ^^^"^  about  miracles."     Now,  if  this  intellectual  temper  is  to  be  looked 
Reiigioa  for  under  the  most  favorable  auspices,  what  religious  dearth  may  we 

not  expect  to  find  among  young  men  out  of  whom  all  theological 
habits  of  thought  have  been  starved,  and  in  whom  all  spiritual  life  has 
become  extinct?  The  school  from  which  religious  dogma  and  relig- 
ious practices  have  been  banished  is  simply  preparing  a  generation  of 
atheists  and  agnostics.  There  is  a  large  grain  of  truth  in  the  remark 
of  Renan,  that  if  humanity  was  intelligent  and  nothing  else  it  would 
be  atheistic.  And  yet  this  man,  whose  views  I  find  shadowy,  shifting, 
panoramic  and  unreal,  this  maker  of  clever  phrases,  would  promote 
nothing  but  intellectual  culture,  soul  culture.  "  They  are,"  he  says, 
"not  simple  ornaments;  they  are  things  no  less  sacred  than  religion. 
*  *  *  Intellectual  culture  is  pre-eminently  holy.  *  *  *  It  is 
our  religion."  ("La  Reforme,"  pp.  309,  310.)  Renan  holds  this  cult- 
ure sacred,  because  he  hopes  thereby  to  make  men  atheistic. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  859 

What  has  secularism  in  any  of  its  phases  to  do  with  the  saving  of 
souls  or  the  fear  of  hell,  or  the  doctrine  of  original  sin,  grace  and  re- 
demption, or  the  theological  virtues  of  faith,  hope  and  charity,  or  with 
spiritual  life,  or  the  reign  of  the  kingdom  of  God  in  human  hearts? 
This  is  a  world  ignored  or  denied  altogether  by  secularism  It  has  no 
place  for  the  lesson  that  the  cross  comes  before  the  crown,  that  men 
must  sorrow  before  they  can  rejoice,  that  pain  is  frequently  to  be 
chosen  before  pleasure,  that  the  flesh  and  the  spirit  are  to  be  mortified, 
"that  passions  are  to  be  resisted  and  man  must  struggle  against  his  in- 
ferior nature  to  the  death.  The  Christian  parent  and  the  Chris- 
tian church  are  convinced  that  it  is  only  by  placing  the  Christian  yoke 
upon  the  child  in  its  tender  years  that  the  child  will  afterward  grow  up 
to  manhood  or  womanhood  finding  that  yoke  agreeable — for  the  Di- 
vine Founder  of  Christianity  has  assured  us  that  His  yoke  is  sweet  and 
His  burden  light,  and  will  afterward  persevere  in  holding  all  these 
spiritual  truths  and  practices  that  make  the  Christian  home  and  the 
Christian  life  a  heaven  upon  earth.  This  is  why  Christian  parents 
make  so  many  sacrifices  to  secure  their  children  a  Christian  education. 
This  is  why  you  find,  the  world  over,  men  and  women  religious  teachers 
— immolating  their  lives,  their  comforts,  their  homes,  their  talents, 
their  energies,  that  they  may  cause  Christian  virtues  to  blossom  in  the 
hearts  of  the  little  ones  confided  to  them.  This  is  why,  in  the  city  of 
New  York  alone,  we  are  witnesses,  this  very  year,  of  not  less  than 
fifty-four  thousand  Catholic  children,  in  the  whole  state  not  less  than 
one  hundred  and  fifty  thousand  and  in  the  United  States  nearly  eight 
hundred  thousand  attending  our  parish  schools  at  great  sacrifices  for 
pastors  and  parents  and  teachers.  The  church  will  always  render  to 
Caesar  the  things  that  are  Caesar's;  but  she  will  continue  to  guard  and 
protect  and  defend  her  own  rights  and  prerogatives  in  the  matter  of 
education.  She  cannot  for  a  single  moment  lose  sight  of  the  super- 
natural destiny  of  man  and  of  her  mission  to  guide  him  from  the  age 
of  reason  toward  the  attainment  of  that  destiny. 

We  know  not  how  forcibly  we  have  presented  the  plea  for  the 
religious  training  of  children,  but  we  know  that  we  have  sought* to      a  p  •   i 
give  no  mere  individual  impressions,  but  the  profound  convictions  with  Boon 
which  Christian  parents  act  when  insisting  upon  giving  their  children 
a  Christian  education.     Therefore,  sincere  Christians,  whether  Cath- 
olic, Lutheran,  Baptist  or  Episcopalian,  be  they  named  what  they  may, 
can  never  bring  themselves  to  look  on  with    unconcern  at  any  system 
of  education  that  is  calculated  to  rob  their  children  of  the  priceless 
boon  of  their  Christian  inheritance-     Prizing  their  souls  more  than    ~ 
their  bodies,  they  would  rather  see  them  dead  than  that  their  souls 
should  be  pinched  and  starved  for  want  of  the  life-giving  food  that 
comes  of  Christian  revelation.     Therefore  it  is,  that  they  cannot  for  a 
moment  tolerate  their  children  in  an  atmosphere  of  secularism   from 
which  Christian  prayer  and  Christian  practices  have  been  banished. 


Plea  for  Xol^ration, 


Address  by  REV.  DR.  HENRY  M.  FIELD,  of  the  New  York  Evangelist. 


A  Magnificent 
Spirit. 


AM  glad  to  say  only  one  word  to  express  the 

joy  that  I  feel  in  seeing  such  an  assembly  as 

this    gathered   for  such  a   purpose.       It  has 

been  my  fortune  to  travel  in  many  lands,  and 

I   have  not  been  in  any  part  of  the  world  so 

dark  but  that  I  have  found  some  rays  of  light, 

some  proof  that  the  God  who  is  our  God  and 

Father  has  been  there,  and  that  the  temples 

which  are  reared  in  many  religions   resound 

with  sincere  worship  and  praise  to  Him.    I  am 

an  American  of  the  Americans.     Born  in  New 

England,  I  was  brought  up  in  the  straitest  sect 

of  the  Pharisees,  believing  there  was  no  good 

outside  of  our  own  little  pale.     I  know,  when 

;^       I J      I  was  a  child,  it  was  a  serious  question  with  me 

^^ )  '      whether  democracts  could  be  saved  !     I  am  happy 

to  have  arrived  at  a  belief  that  they  can  be  saved, 

though  as  by  fire  ! 

Well,  then,  when  I  went  across  the  ocean  I  thought  a  Roman 
Catholic  was  a  terrible  person.  But  when  I  came  to  know  the  Roman 
Catholics,  I  found  that  I  was  a  very  poor  specimen  of  Christianity 
beside  the  Sisters  of  Charity  whom  I  saw,  and  the  noble  Brothers 
devoted  to  every  good  Christian  and  benevolent  office.  Only  a  few 
weeks  ago  I  was  in  Africa,  and  there  made  the  acquaintance  of  some 
of  the  White  Fathers  designated  by  Cardinal  Lavigerie  to  carry  the 
Gospel  into  the  center  of  Africa.  What  devotion  is  there  we  can 
hardly  parallel.  I  knew  that  some  of  them — the  first  that  were  sent 
out — had  been  killed  on  the  desert;  and  yet  at  Carthage  I  said  to  one 
of  the  White  Fathers,  ''Are  you  willing  to  go  into  all  those  dangers?" 
"Yes!"  said  he.  "When?"  "Tomorrow!"  was  his  reply.  Such  a  spirit 
is,  magnificent,  and  wherever  we  see  it,  in  any  part  of  the  world,  in  any 
church,  we  admire  and  honor  it. 

Ah!  but  those  followers  of  the  False  Prophet,  surely  they  have  no 
religion!  So  I  said  until  I  had  been  in  Constantinople  and  in  other 
cities  of  the  East,  where  I  heard,  at  sunrise  and  sunset,  the  call  for 

800 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  861 

prayer  from  the  minaret,  and  saw  the  devotion  of  the  Moslems,  whose 
white  turbans  flashed  in  the  sunlight  like  the  wings  of  doves  as  they 
swept  by  me,  going  to  the  house  of  prayer.  I  was  told  by  one  of  the 
White  Fathers  about  the  observances  of  the  Mohammedans.  He  said 
to  me:  "Do  you  know  this  is  the  first  day  of  Ramadan,  the  Moham- 
medan Lent?  They  observe  their  Lent  a  great  deal  better  than  we 
do  ours.  They  are  more  earnest  in  their  religion  than  we  are  in  ours. 
They  are  more  devoted  in  prayer.  The  poor  camel-driver  on  the 
desert  has  no  watch  to  tell  him  the  hour;  he  dismounts  from  his  camel 
and  stands  with  his  back  to  the  sun,  and  the  shadow  cast  on  the  sand 
tells  him  it  is  mid-afternoon  and  the  hour  of  prayer."  Shall  I  say 
that  such  men  are  outside  the  pale  of  Religion;  that  they  are  not 
regarded  by  the  Great  Father  as  His  children . 

In  Bombay  I  felt  a  great  respect  for  the  Parsees,  when  I  saw  them 
uncovering  their  heads  at  the  rising  and  setting  of  the  sun,  in  homage 
to  the  great  source  of  life  and  light.  So  in  the  other  Religions  of  the 
East.  Underneath  all  we  find  reverence  for  the  great  Supreme  Power,  Reverence fo? 
a  desire  to  love  and  worship  and  honor  Him.  Of  the  defects  of  those  prei^^owM? 
Religions  I  will  not  speak.  There  are  enough  to  talk  of  them,  but  this 
I  do  say  here  and  in  this  presence,  that  I  have  found  that  God  has  not 
left  Himself  without  a  witness  in  any  of  the  dark  climes,  or  in  any  of 
the  dark  religions,  of  the  world. 


Prof.  Richard  T.  Ely,  University  of  Wisconsin. 


(Christianity  as  a  Social  porce, 


Paper  by  PROF.  RICHARD  T.  ELY,  of  the  University  of  Wisconsin. 


HRISTIANITY  is  a  social  force  above  every- 
thing else.  Its  social  character  is  a  distinguish- 
ing feature  of  Christianity.  Other  religions  are 
also  social  forces,  but  it  strikes  me  that  in  the 
degree  to  which  Christianity  carries  its  social 
nature  we  have  one  of  its  essential  peculiari- 
ties. 

He  who  would  understand  Christianity 
must  begin  with  a  consideration  of  Judaism. 
While,  as  a  general  principle,  this  is  admitted 
by  all,  it  is  overlooked  by  many  in  their  treat- 
ment of  the  social  doctrines  of  Christianity. 
Judaism  was  a  social  force  which  worked  chiefly 
within  national  boundaries,  and  its  aim  within 
the  nation  was  to  establish  an  ideal  common- 
wealth, in  which  neither  pauperism  nor  plutocracy 
should  be  known.  But  we  may  go  even  further 
and  say  that  it  was  the  avowed  aim  that  Israel 
should  be  kept  free  from  both  poverty  and  riches.  **  Give  me  neither 
poverty  nor  riches.  Feed  me  with  food  convenient  for  me,  lest  I  be 
full  and  deny  thee,  and  say.  Who  is  the  Lord?  or  lest  I  be  poor  and 
steal  and  take  the  name  of  my  God  in  vain."  This  prayer  of  Agur  is 
simply  an  expression  of  a  national  ideal  never  fully  attained,  but  never 
forgotten  by  noble  souls  in  Israel.  Every  revival  of  pure  religion 
meant  an  effort  to  reach  this  ideal  of  national  life.  The  prophets 
were  great  social  reformers  who  voiced  the  yearning  cry  of  the  nation 
for  righteous  social  relations.  The  Jewish  law,  differing  from  the 
Roman  code  of  the  Western  World,  was  not  chiefly  negative  and 
repressive,  but  positive  and  constructive.  It  perpetually  commanded 
"Thou  shalt"  as  well  as  "Thou  shalt  not."  It  was  to  the  weak  a 
bulwark  and  to  the  oppressed  a  stronghold;  to  assaulted  feebleness  a 
fortress;  for  all,  in  time  of  distress,  a  refuge.  It  was  thus  that  Israel 
found  the  law  a  delight.  It  is  the  social  law  of  which  we  speak,  and 
not  the  ceremonial  law.  The  true  Jewish  priest  and  prophet  regarded 
righteousness  which  did  not  include  a  brotherly  aim  as  but  filthy  rags. 
All  the  legislation  of  Moses  had  in  view  the  development  of  a  national 

863 


Bulwark     t«» 
the  Weak. 


864  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

brotherhood,  and  as  a  means  for  the  accomplishment  of  this  end,  it 
aimed  to  prevent  the  separation  of  Israel  into  widely  separated  social 
classes.  Economic  extremes  in  conditions  were  dreaded,  and  to  pro- 
duce equality  of  opportunity  was  the  desire  of  every  true  Hebrew 
leader.  Facilities  for  the  development  of  the  faculties  of  all  naturally 
followed  from  the  faithful  application  of  the  fundamental  principles  of 
the  Mosaic  legislation.  At  the  same  time,  the  Hebrew  commonwealth 
was  never  designed  to  be  a  pure  democracy.  An  aristocratic  element 
was  favored,  because  it  was  endeavored  to  secure  the  leadership  of  the 
wise  and  gifted,  and  obedience  to  this  leadership  was  enjoined  on  all. 
Sedition  and  rebellion  were  regarded  as  crimes.  Equality  of  all  in 
faculties  and  in  fitness  for  government  were  absurdities  not  entertained. 

The  time  is  too  limited  to  allow  a  description  of  the  fundamental 
social  institutions  in  the  ideal  Hebrew  commonwealth,  and  it  can 
scarcely  be  necessary,  as  they  will  occur  to  all.  The  provisions  relat- 
Landandln-  fng  to  land  and  interest  were,  perhaps,  the  most  important  features  of 
terest.  the  social  legislation  of  Moses.     The  land  belonged  to  the  Almighty, 

and  it  was  held  by  the  children  of  Israel  under  strictly  limited  tenure. 
It  was  a  trust  designed  to  afford  provision  for  each  family.  It  could, 
by  no  means,  be  monopolized  without  an  infraction  of. the  fundamental 
law,  and  such  a  thing  as  modern  speculation  in  land  violated  the  con- 
ditions of  the  land  tenure.  The  purpose  of  the  land  was  to  furnish  a 
subsistence  and  to  promote  the  acquisition  of  a  competence,  but  by  no 
means  of  a  great  fortune. 

The  laws  regulating  interest  were  even  more  radical.  Interest 
was  not  forbidden  by  Moses  because  he  failed  to  understand  the  tru- 
isms iterated  and  reiterated  by  the  Manchester  men,  who  fancy  them- 
selves far  wiser  than  this  greatest  of  legislators,  but  because  the  receipt 
of  interest  would  have  militated  against  the  fundamental  social  pur- 
poses which  Moses  desired  to  accomplish.  It  is,  of  course,  conceded 
that  conditions  were  different  at  that  time,  and  that  capital  in  the 
modern  sense  hardly  existed.  But  altogether  apart  from  this,  it  is 
true  that  Moses  wished  property  to  be  used  for  mutual  helpfulness. 
Loans  were  to  be  made  to  assist  a  brother,  and  not  for  the  sake  of  gain. 
**Thou  shalt  open  thine  hand  wide  to  thy  brother,  to  thy  poor  and  thy 
needy  in  thy  land."  At  least  two  things  were  evidently-dreaded  in  the 
-taking  of  interest — the  growth  of  inequality  among  them  and  the  op- 
portunity it  afforded  for  economic  gain  without  direct  personal  exer- 
tion. 

The  regulations  concerning  slavery  were  also  aimed  at  these 
dangers,  and  in  them  we  find  the  enunciation  of  the  truth  that  private 
property  exists  for  social  purposes.  The  institution  of  slavery  was 
relatively  mild  among  the  Hebrews,  and  provision  was  made  for  the 
release  of  the  Hebrew  bondman  and  bondwoman  after  a  brief  period 
of  service.  The  foreigner  was  excluded  from  this  brotherhood,  and 
even  when  kind  treatment  of  the  stranger  is  enjoined,  he,  after  all,  is 
•  regarded  as  one  separated  from  the  range  of  complete  ethical  obliga- 

tion. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS 

Jesus  came  with  an  avowed  determination  to  do  two  things — to 
break  down  the  ceremonial  law,  which  confined  within  narrow  limits 
the  circle  of  brotherhood  rendering  it  merely  national,  and,  on  the  Erery  Man* 
other  hand,  to  extend  to  universality  the  benefits  of  the  social  law  of  B«>ti»er. 
Moses.  And  it  was  of  this  law  that  he  said  not  one  jot  or  tittle  should 
pass  away  until  all  should  be  fulfilled.  Jesus  did  not  proclaim  Himself 
the  Son  of  Abraham,  which  would  have  implied  national  brotherhood, 
but  the  Son  of  man,  which  implied  brotherhood  as  wide  as  humanity. 
He  was  not,  first  of  all,  an  Israelite,  but  a  man.  Who  was  the  neigh- 
bor? is  a  question  answered  in  the  parable  of  the  Good  Samaritan, 
which  enforces  the  lesson  that  any  and  every  man,  whenever  and 
wherever  found,  is  a  brother. 

Christianity,  then,  as  a  social  force,  seeks  to  universalize  the  socio- 
economic institutions  of  the  Jews.  But  it  must  be  remembered  in  this 
connection  that  it  is  the  letter  that  killeth,  but  the  spirit  which  giveth 
life.  The  exact  law  of  Moses  respecting  land  and  interest,  for  exam- 
ple, cannot  be  reproduced  in  modern  society.  But  all  who  profess 
allegiance  to  Christ  must  endeavor  to  universalize  their  spirit.  The 
church  is  a  universal  anti-poverty  society,  or  she  is  false  to  her 
founder.  It  is  hoped  that  I  will  not  be  misunderstood  in  saying  that 
she  also  stands  for  anti-millionairism,  because  extremes  are  subversive 
of  brotherhood. 

Christianity,  on  the  other  hand,  favors  the  development  of  the 
most  diverse  social  institutions  and  the  development  of  a  grand  public 
life,  because  these  mean  fraternity.  What  is  private  separates;  what 
is  public  draws  together.  Art  galleries,  for  example,  when  private, 
mean  withdrawal  and  withholding  the  products  of  the  mind  of  man, 
while  public  art  galleries  signify  public  uses  of  that  which  is  essen- 
tially public  in  its  nature.  As  asocial  force, Christianity  favors  private 
frugality  and  generous  public  expenditures.  We  may  express  all  this 
and  something  more  in  the  statement  that  Christianity  means  social 
solidarity,  or  it  means  nothing.  When  the  founder  of  Christianity 
said  he  was  the  Son  of  man,  he  at  the  same  time  proclaimed  social 
solidarity.  Social  solidarity  means  the  recognition  of  the  identity  of 
all  human  interests,  and,  truly  understood,  it  promotes  the  identifica- 
tion of  one's  self  with  humanity.  Fullness  of  life  in  every  department 
must  be  sought  in  human  society.  Wealth,  art,  music,  literature,  relig- 
ion, even  language  itself,  are  all  social  products.  What  Christianity 
teaches  in  this  respect  social  science,  rightly  understood,  teaches  also. 
Isolated  life  means  material  poverty  and  the  absence  of  intellectual 
achievements.  Man  becomes  great  only  when  humanity  moves  within 
him.  Art  is  great  only  when  it  is  an  expression  of  the  social  life. 
Masterpieces  of  art  were  exposed  on  the  highways  of  a  nation  able  to 
appreciate  them.  Literature  makes  epochs  when  in  a  writer  the 
national  life  pulsates  and  through  him  the  nation  speaks.  Morality 
finds  its  source  and  its  sanction  in  society  and  it  is  re-enforced  by  the 
commands  of  the  Almighty. 

Individualism,  as  ordinarily  understood,  is  anti-Christian,  because 
55 


Individualism. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

it  means  social  isolation  and  disintegration.  Individual  liberty,  as 
frequently  proclaimed,  means  the  right  of  one  man  to  injure  others  to 
the  full  extent  of  his  capacity  and  resources.  The  claim  to  this  liberty 
(which  is  not  liberty  at  all  in  the  true  sense  of  the  word)  is  anti-Chris- 
tian. Individual  salvation,  in  the  strictest  sense  of  the  word,  is  an  im- 
possibility, because  it  implies  a  denial  of  that  which  is  fundamental 
in  Christianity. 

Christianity  has  been  distinguished  in  the  world's  Parliament  of 
Religions  into  true  and  false — and  this  is  well.  There  is  false  Chris- 
tianity, which  may  be  termed  anti-Christ — for  if  there  is  any  anti- 
Christ  it  is  this — which  has  brought  reproach  on  the  name  of  Chris- 
tianity itself.  It  is  this  false  Christianity  which  fails  to  recognize  the 
needs  of  others  and  centers  itself  on  individual  salvation,  neglecting 
what  the  apostle  James  called  "pure  and  undefiled  religion,"  namely, 
ministration  to  one's  fellows.  The  social  life  of  this  land  of  ours 
would  proclaim  the  value  of  Christianity,  if  it  could  in  its  true  sense 
be  called  a  Christian  land.  But  we  cannot  be  called  such  a  land.  We 
do  not  attempt  to  carry  out  the  principles  of  fraternity,  and  any  claim 
that  we  do  is  mere  ignorance  or  pretense-7hypocrisy  of  the  kind  con- 
demned by  Christ  in  the  strongest  language.  It  does  not  avail  us  to 
make  long  prayers  while  we  neglect  widows  and  orphans  in  need.  He 
who  did  this  in  the  time  of  Christ  violated  the  principles  of  national 
brotherhood.  He  who  does  so  now,  violates  the  principles  of  univer- 
sal brotherhood. 

Shall  a  land  be  called  Christian  which  slaughters  human  beings 
needlessly  by  the  thousand  rather  than  introduce  improvements  in 
railway  transportation,  simply  because  they  cost  money?  That  is 
exalting  material  things  above  human  beings.  Shall  a  city  like  Chi- 
cago be  called  Christian,  maintaining  its  grade  crossings  and  killing 
innocent  persons  by  the  hundred,  yearly,  simply  because  it  would  cost 
money  to  elevate  its  railway  tracks?  To  make  the  claim  for  our 
country  that  it  is  a  Christian  land,  is  a  cruel  wrong  to  Christianity.  If 
we  were  animated  by  the  spirit  of  Christianity,  we  would  do  away,  at  the 
earliest  moment,  with  such  abuses  as  these  and  others  which  daily,  in 
factory  and  workshop,  maim  and  mutilate  men,  women  and  children. 

It  is  only  necessary  to  be  honest  with  ourselves  in  order  to  answer 
questions  which  arise  in  this  connection.  If  any  one  individual  before 
me  knew  that  he  himself,  or  his  mother,  we  will  say,  would  be  horribly 
mutilated  or  crushed  to  death  in  case  some  needed  improvement  in  an 
industrial  establishment  or  on  a  railway  were  not  introduced  within 
six  months,  how  he  would  bestir  himself  to  have  these  improvements 
introduced!  But  we  complacently  fold  our  hands  because  some  one 
else,  or  perhaps  the  mother  of  some  one  else,  will  suffer  a  horrible 
death.  Thousands  will  die  needlessly  a  cruel  death  within  the  next 
six  months.     Who  will  be  those  thousands? 

Christianity  as  a  social  force  stands  for  progress.  It  has  been  a 
characteristic  of  religions  to  give  minute  directions  for  the  formation 
of  the  social  life  of  a  nation.     These  minute  directions  and  detailed 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  867 

specifications  have,  doubtless,  in  many  instances  promoted  brother- 
hood, for  the  time  being  at  least,  but  not  providing  for  changes  they  stands  for  Pro- 
have  later  retarded  progress.  As  Christ  established  a  universal  brother-  ^^^' 
hood  He  could  not,  even  for  any  one  time,  promulgate  a  social  code, 
and  still  less  could  He  prescribe  legislation  for  all  time.  He  gave  the 
spirit,  however,  to  which  the  legislation  of  every  country  and  every 
time  should  seek  to  conform,  and  he  established  a  goal  far  in  advance 
of  the  men  of  the  time,  and  inspiring  all  true  followers  with  a  desire  to 
reach  this  goal  and  strengthening  them  in  their  efforts  to  attain  it. 
He  gave  an  impulse  which  can  never  fail  to  make  for  progress  so  long 
as  society  exists. 

Christianity  as  a  social  force  makes  not  only  for  progress,  but  for 
peaceful  progress,  which  in  the  end  is  the  most  rapid  and  secure  prog- 
ress. He  encouraged  patience  and  long  suffering  along  with  tireless 
effort  and  dauntless  courage.  Christianity  carries  with  it,  in  the  true 
sense  of  the  word,  an  aristocracy.  Rulership  was  recognized  and  obe- 
dience to  constituted  authority  taught  as  a  Christian  duty.  But,  on 
the  other  hand,  all  kings  and  rulers  of  men  were  taught  that  they  held 
their  offices  from  God  as  a  sacred  trust.  We  all  know  the  parable  of 
the  talents  and  its  interpretation  is  clear.  AH  mental  and  physical 
strength  and  all  material  resources  are  to  be  used  not  for  one's  self,  but 
for  the  promotion  of  the  welfare  of  all  humanity.  Inequalities  in  attain- 
ment were  implicitly  recognized,  but  inequality  was  thus  to  be  made  an 
instrument  of  progress.  Ignorance  finds  support  in  the  wisdom  of  the 
v/ise;  strength  is  debtor  to  w^eakness. 

We  can  imagine  Christ  among  us  today,  pointing,  as  of  old,  to 
our  great  temples,  and  warning  us  that  the  time  will  come  when  one 
stone  of  them  shall  not  rest  upon  another.  We  can  imagine  Christ  "WoeUntoyou 
pointing  to  our  grad'e  crossings,  and  to  our  link  and  pin  couplers,  Hypocntes. ' 
covered  with  the  blood  of  mutilated  brakemen,  and  crying  out  to  ue: 
"Woe  unto  you,  hypocrites,  ye  do  these  things,  and  for  a  pretense 
make  long  prayers."  We  can  also  imagine  Him  summoning  before 
our  vision  the  thousands  who  have  lost  their  limbs  in  needless  indus- 
trial accidents,  and  pointing  to  the  hospitals  to  relieve  them  and  the 
charities  to  furnish  them  with  artificial  limbs,  and  again  uttering 
His  terrible  maledictions:  "Woe  unto  you,  hypocrites!"  We  can  also 
imagine  Him  in  His  scathing  denunciations,  and  heart-searching  ser- 
mons, opening  our  eyes  to  our  social  iniquities  and  shortcomings,  and 
calling  to  mind  the  judgment  to  come,  in  which  reward  or  pehalty  shall 
be  visited  upon  us,  either  as  we  have,  or  have  not,  ministered  to  those 
who  needed  our  ministrations — the  hungry,  the  naked,  the  prisoner  and 
the  captive.  The  reward:  "Come  ye  blessed  of  my  Father,  inasmuch 
as  ye  have  done  it  unto  the  least  of  these,  ye  have  done  it  unto  Me;" 
the  penalty:  "Inasmuch  as  ye  have  not  done  it  unto  the  least  of  these, 
depart  from  Me." 


Rev.  James  M.  Cleary,  Minneaoolis. 


Xhe  (ghurch  and  Labor. 


iddress  by  REV.  JAMES  M.  CLEARY,  of  Minneapolis. 


T  this  moment  the  condition  of  the  working 
population  is  the  question  .of  the  hour,  and 
nothing  can  be  of  higher  interest  to  all  classes 
of  the  state  than  that  it  should  be  rightly  and 
reasonably  decided.  But  it  will  be  easy  for 
Christian  workingmen  to  decide  it  aright  if 
they  form  associations,  choose  wise  guides, 
and  follow  the  same  path  which  with  so  much 
advantage  to  themselves  and  the  common- 
wealth was  trod  by  their  fathers  before  them." 
Thus  speaks  Pope  Leo  XIII,  in  his  great 
treatise  on  labor.  This  illustrious  character, 
whom  Divine  Providence  has  chosen  to  direct  the 
destinies  of  the  Catholic  church  during  these  closing 
years  of  the  nineteenth  century,  clearly  compre- 
hends the  conditions  and  the  needs  of  this  active  age  on 
which  he  will  have  deeply  impressed  the  influence  of  his 
genius.  The  head  of  the  Catholic  church  throughout  the  world,  true 
to  his  divine  mission,  is  concerned  not  only  about  man's  eternal  wel- 
fare and  humanity's  home  beyond  the  grave,  but  his  luminous  mind 
and  his  generous  heart  surrender  their  best  and  most  devoted  ener- 
gies in  the  interest  of  human  happiness  while  this  temporal  life  may 
last.  The  church  of  Jesus  Christ  is  in  the  world  to  continue  till  time 
shall  be  no  more  the  divine  work  which  Christ  Himself  began.  "He 
went  about  doing  good."  He  dried  the  tears  of  human  anguish.  He 
healed  the  wounds  of  breaking  hearts.  He  comforted  the  sorrowful, 
cured  the  sick,  fed  the  famishing  multitude,  and  forever  sanctified 
human  toil  by  earning  His  daily  food  at  manual  labor.  He  was  the 
true  apostle  of  humanity,  He,  the  humanitarian,  who  forgot  no  human 
need  while  directing  the  aspirations  of  immortal  souls  to  their  eternal 
home.  He  answered  the  most  anxious  questions  of  the  human  soul, 
ibut  he  was  not  indifferent  to  the  needs  of  the  body.  His  sublime 
philosophy  solves  the  most  intricate  intellectual  problems,  and  in 
I  daily,  practical  life,  the  principles  on  which  His  religion  is  framed, 
'  provide  for  every  human  need  and  safeguard  every  human  right.    The 

869 


Provision  fo? 
Every  Human 
Need. 


870 


THE   WORLUS  CONGRESS  OF  RELIGIONS. 


Lifting 
the  Lowly. 


Up 


Haman  Dig- 
nity. 


church  which  Christ  founded  has  never  made  the  mistake  of  interest 
ing  itself  only  in  man's  spiritual  or  moral  welfare,  and  of  forgetting 
his  physical  needs. 

When  the  church  began  its  glorious  work  of  ameliorating  the  con- 
dition of  mankind,  of  lifting  up  the  lowly,  and  of  planting  the  seed  of 
living  hope  in  human  hearts  which  black  despair  had  saddened,  its  first 
duty  was  to  remind  man  of  his  true  dignity  and  worth.  Paganism, 
which  then  prevailed  in  the  world,  made  gods  of  the  emperors  and 
erected  temples  of  a  degraded  worship  in  honor  of  some  of  the  most 
depraved  monsters  who  have  dishonored  our  common  humanity,  by 
the  loathsomeness  of  their  vicious  lives.  Human  dignity  was  an 
unknovv^n  term.  The  unhappy  victims  of  human  depravity  had  been 
"given  up  to  a  reprobate  sense."  God's  image  in  the  human  soul  had 
been  forgotten  and  man  was  honored  or  feared  according  to  the  posi- 
tion he  held  or  the  power  he  might  exercise,  and  not  because  of  his 
manhood,  God's  noblest  work.  The  philosophers  and  sages  of  pagan- 
ism proved  themselves  incapable  of  finding  a  remedy  for  this  deplora- 
ble condition  of  human  society.  In  fact,  they  must  accept  the  censure 
which  mankind  has  passed  upon  them,  and  the  verdict  of  a  brighter 
and  truer  civilization  condemns  these  leaders  of  pagan  thought  for 
their  contempt  of  humanity. 

Plato  advocated  the  murder  of  innocent  children.  Seneca  com- 
mended the  suicide,  and  other  pagan  philosophers  and  moralists  the 
commission  of  any  crime  that  might  bring  profit  or  temporary  advan- 
tage. Virtue  was  not  a  reality,  simply  a  convenience,  in  the  estimation 
of  the  wisest  among  pagans.  The  church  began  at  once  to  assert  the 
dignity  of  the  individual  and  to  re-establish  in  human  society  true 
principles  of  human  rights. 

"  No  man  may  outrage  with  impunity  that  human  dignity  which 
God  Himself  treats  with  reverence,  nor  stand  in  the  way  of  that  higher 
life  which  is  the  preparation  for  the  eternal  life  of  heaven."  This  is 
the  teaching  of  Pope  Leo  in  our  age  of  Christian  civilization,  and  the 
same  was  the  teaching  of  Peter  at  Rome  and  Paul  at  C®rinth.  '*  It  is 
certain,"  says  Cardinal  Manning,  "  that  in  the  measure  in  which 
these  truths  pervade  the  minds  of  a  people,  in  that  measure  they  are 
elevated,  refined  and  independent.  In  the  measure  in  which  they  are 
lost,  a  people  becomes  animal,  gross  and  intractable,  or,  it  may  be, 
slavish."  "To  consent  to  any  treatment  which  is  calculated  to  defeat 
the  end  and  purpose  of  his  being,  is  beyond  man's  right.  He  cannot 
give  up  his  soul  to  servitude;  for  it  is  not  man's  own  rights  which  are 
here  in  question,  but  the  rights  of  God."  This  teaching  of  Leo  in  the 
nineteenth  century  consoled  and  ennobled  the  lowly  at  Christianity's 
dawn,  so  that  the  slave  in  bondage  could  say  to  the  proudest  patrician 
of  Rome:  "My  life  belongs  to  you,  and  so  does  all  else  that  ends 
with  life — time,  health,  vigor,  body  and  breath.  All  this  you  have 
bought  with  your  gold,  and  it  has  become  your  property.  But  I  still 
hold  as  my  own  what  no  emperor's  wealth  can  purchase,  no  chains  of 
slavery  fetter,  no  limit  of  life  contain — a  soul."    The  hitherto  despised 


THE  WORLDS  CONGRESS  OF  RELIGIONS.  871 

and  ill-treated  slave,  with  heart  throbbing  under  the  power  of  Christian 
emotions  could  now,  in  the  comforting  hope  of  immortality,  appeal  to 
the  intelligent  judgment  of  the  cultured  pagan,  "  whether  a  poor  slave, 
who  holds  an  unquenchable  consciousness  of  possessing  within  her  a 
spiritual  and  living  intelligence,  whose  measure  of  existence  is  immor- 
tality, whose  only  true  place  of  dwelling  is  above  the  skies,  whose  only 
rightful  prototype  is  the  Deity,  can  hold  herself  inferior  in  moral 
dignity,  or  lower  in  sphere  of  thought,  than  one  who,  however  gifted, 
owns  that  she  claims  no  higher  destiny,  recognizes  in  herself  no  sub- 
limer  end,  than  what  awaits  the  pretty  irrational  songsters,  that  beat 
without  hope  of  liberty  against  the  gilded  bars  of  their  cage." 

The  first  duty  incumbent  on  the  Christian  teacher  was  to  make 
known  the  dignity  and  to  establish  the  inalienable  rights  of  man.  It 
became  religion's  mission  to  guide  the  human  soul,  to  defend  its  rights, 
to  guard  its  liberties,  to  teach  its  exalted  worth,  to  show  forth  its 
immortal  life  and  lead  it  to  its  eternal  home.  Religion  thus,  while 
proclaiming  God's  praises  and  paying  fitting  homage  to  man's  Cre- 
ator, became  at  the  same  time  humanity's  greatest  benefactor.  It 
sought  not  only  to  lead  man  to  heaven,  but  studied  with  devoted  zeal 
the  best  and  truest  interests  of  man  on  earth.  The  earth  and  the  full- 
ness thereof  was  God's  bountiful  gift  to  man.  The  religion  of  God's 
only  begotten  Son  would  fail  in  its  mission  to  man  if  it  did  not  apply 
every  sublime  force  at  its  comrriand  in  aiding  humanity  to  enjoy  the 
Creator's  bounteous  gifts,  lavished  upon  the  world  with  impartial 
beneficence.  God  created  men  free  and  equal.  God  stamped  upon  all 
alike  the  impress  of  His  own  face.  God  made  no  distinctions  of  rich  No  iJisUnc, 
or  poor,  of  bond  or  free,  of  proud  or  lowly,  but  is  the  loving,  gener-  or^Poo?. 
ous  Father  of  all  His  creatures.  These  maxims  sent  forth  by  the  fish- 
ermen of  Galilee  were  destined  to  go  sounding  down  the  ages,  to  over- 
turn the  tottering  temples  of  paganism,  to  dissipate  the  vapid  subtil- 
ties  of  a  servile  pagan  philosophy  and  to  establish  on  an  enduring 
foundation  the  universal  brotherhood  of  man.  Hence  this  religion 
gave  birth  to  charity  for  the  fallen,  to  love  for  the  enemy,  to  pity  foi 
the  unfortunate,  to  sympathy  for  the  wretched,  to  kindness  for  the 
poor,  to  true  compassion  for  humanity's  ills.  It  was  ambitious  without 
effrontery,  covetous  without  avarice,  zealous  without  fanaticism;  obe- 
dient but  not  servile,  gentle  but  never  cringing,  austere  but  not  cruel, 
a  conqueror  but, never  a  tyrant;  at  home  in  the  hut  of  misery  as  well 
as  in  the  palace  of  luxury,  in  the  wigwam  of  the  savage  or  in  the 
abode  of  kings — wherever  there  was  a  man. 

The  task  of  asserting  the  dignity  of  man  was  but  one  of  the  solemn 
duties  that  confronted  the  new  religion  at  its  birth.  It  found  the  chil- 
dren of  toil,  who  formed  the  majority  in  pagan  society,  slaves  in  bond- 
age to  a  harsh,  disdainful,  cruel  and  heartless  minority.  Labor  was  in 
chains.  Labor  had  no  rights  that  capital  considered  itself  in  any  way 
bound  to  respect.  Masters  were  granted  power  over  life  and  limb, and 
the  unhappy  slave  dared  not  even  assert  a  claim  to  any  right  or  pre- 
rogative in  common  with  his  master.     "God  has  ordained,"  wrote  St, 


Force  of  Ideas. 


872  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

Augu«tine,  "that  reasoning  creatures,  made  according  to  His  own 
imag^i  shall  rule  only  over  creatures  devoid  of  reason.  He  has  not 
established  the  dominion  of  man  over  man,  but  of  man  over  the  brute." 
And  this  teaching  of  the  immortal  bishop  of  Hippo  was  but  the 
re-echoing  of  the  voice  of  the  earlier  apostles,  the  universal  sentiment 
of  the  Christian  church,  and  the  only  bright  beam  of  hope  or  of  glad- 
ness that,  for  centuries,  enslaved  labor  had  seen  through  its  tears. 
The  slaves  outnumbered  the  freemen.  The  church  could  not  advocate 
the  total  abolition  of  slavery  without  completely  overturning  the  state 
of  society  and  creating  social  anarchy.  The  sudden  emancipation  of 
millions  of  men,  who  had  tasted  only  the  bitterness  of  servitude,  and 
who  were  inspired  only  by  feelings  of  hatred  and  vengeance  against 
an  inhuman  system  that  had  debased  and  despised  them,  would  have 
convulsed  the  world. 

The  church,  wiser  than  pagan  philosphy,  knew  how  to  confer  a 
blessing  on  humanity  and  a  benefit  on  labor  without  injustice  or  social 
revolution.  "She  knew  how  to  regenerate  society,  but  not  in  rivers  of 
blood."  "The  first  thing  that  Christianity  did  for  slaves  was  to  destroy 
the  errors  which  opposed,  not  only  their  universal  emancipation,  but 
even  the  improvement  of  their  condition;  that  is,  the  first  force  which 
she  employed  in  the  attack  was,  according  to  her  custom,  the  force 
of  ideas." 

After  having  heard  the  oracles  of  paganism  inventing  doctrines  to 
degrade  still  more  the  unhappy  slaves,  how  the  aching  hearts  of  op- 
pressed humanity  must  have  throbbed  with  exultant  and  conflicting 
emotions  as  the  teachings  of  St.  Paul  became  music  to  their  ears. 
"You  are  all  one  in  Christ  Jesus."  "There  is  neither  Jew  nor  Greek; 
there  is  neither  bond  nor  free."  The  church  could  never  forget  the 
sublime  lesson  which  the  great  apostle  gave  when  writing  to  Philemon, 
the  wealthy  citizen  of  Colosse,  and  interceding  in  favor  of  a  fugitive 
slave  named  Onesimus,  whom  he  had  converted  in  prison  at  Rome, 
and  sent  back  to  his  master  to  be  received  "no  more  as  a  slave  but  as 
a  most  dear  brother." 

The  constant  and  uniform  teaching  of  this  human  equality  could 
not  fail  to  improve  the  unhappy  condition  of  the  slave.  The  laws  of 
the  church,  regulating  the  marriage  bond  and  inspiring  reverence  for  the 
home  and  family  ties,  further  protected  the  children  of  the  slave  and 
saved  from  hopeless  servitude  countless  victims  of  "man's  inhumanity 
to  man." 

This  fact  must  not  be  forgotten,  that  the  sublime  task  entrusted  to 
the  church  to  perform  was  the  social  and  moral  elevation  of  man.  The 
church,  faithful  to  its  duty,  could  not  hazard  the  accomplishment  of 
its  purpose  by  a  rash  attempt  at  temporary  advantage.  The  mission 
of  the  church  was  to  save  the  world,  and  all  mankind  was  the  object 
of  its  anxious  solicitude  and  care.  This  observation  is,  perhaps,  neces- 
sary as  a  reply  to  those  who,  unmindful  of  the  spirit  of  the  age,  the 
customs  and  ideas  of  men,  when  the  church  began  its  marvelous  work, 
are  prone  to  censure  religion  for  not  having  more  promptly  accom- 
plished the  total  abolition  of  slavery. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  873 

"If,  at  the  present  time,  after  eighteen  centuries,  when  ideas  have 
beet^i  corrected,  manners  softened,  laws  ameliorated;  when  nations  and 
governments  have  been  taught  by  experience;  when  so  many  public 
establishments  for  the  relief  of  indigence  have  been  founded;  when  so 
many  systems  have  been  tried  for  the  division  of  labor;  when  riches 
are  distributed  in  a  more  equitable  manner;  if  it  is  still  so  difficult  to 
prevent  a  great  number  of  men  from  becoming  the  victims  of  dreadful 
misery,  if  that  is  the  terrible  evil  which,  like  a  fatal  nightmare,  tor- 
ments society  and  threatens  its  future,  what  would  have  been  the  effect 
of  a  universal  emancipation,  at  the  beginning  of  Christianity,  at  a  time  ^ 

when  slaves  were  not  considered  by  the  law  as  persons  but  as  things; 
when  their  conjugal  union  was  not  looked  upon  as  a  marriage;  when 
their  children  were  property,  and  subject  to  the  same  rules  as  the 
progeny  of  animals;  when,  in  fine,  the  unhappy  slave  was  ill-treated, 
tormented,  sold  or  put  to  death,  according  to  the  caprices  of  his  mas-  Gradual 
ter!"  (Balmes.)  Liberty,  priceless  boon  that  it  is,  would  cease  to  Emancipatioiu 
benefit  men  if  the  means  of  subsistence  were  wanting.  Man,  above  ali 
other  blessings,  requires  first  wherewith  to  liv.e,  and  it  was  imperative 
that  universal  emancipation  be  the  result  of  gradual  progress  upward 
to  be  a  lasting  benefit  to  men  and  nations  long  accustomed  to  the 
degradation  and  wretched  dependence  of  vile  servitude.  The  man 
who  tills  the  soil  must  learn  to  know  how  to  care  for  the  fruits  of  his 
labor,  if  he  will  reap  the  full  benefit  of  his  personal  independence  and 
freedom.  To  the  church  and  to  it  alone  belongs  the  undying  glory  of 
finally  wiping  out  the  curse  of  slavery  among  Christian  nations,  and 
on  the  brow  of  Pope  Alexander  III  friends  and  even  enemies  of  the 
church  unite  in  placing  the  garland  of  undying  fame  for  utterly  abol- 
ishing, as  far  as  lay  in  his  power,  the  curse  of  slavery  from  human 
society.  "If  men  have  recovered  their  rights,  it  is  chiefly  to  Pope 
Alexander  that  they  are  indebted  for  it,"  writes  Voltaire,  no  partial 
friend  to  the  papacy 

Thus,  as  the  ages  went  on,  slavery  melted  into  serfdom  and  serfdom 
into  freedom  in  spite  of  the  stubborn  resistance  of  heartless  cupidity. 
In  the  glorious  sunlight  of  this  nineteenth  century  it  has  been  our 
happy  privilege  to  behold  the  perfect  attainment  of  human  freedom. 
When  in  1888,  our  sovereign  pontiff,  Leo  XIII,  was  celebrating  the 
golden  jubilee  of  his  priesthood,  and  men  from  all  nations  came 
bearing  their  gifts  in  honor  oT  the  illustrious  head  of  the  Catholic 
church,  this  noble  hearted  friend  of  his  fellowmen  declared  that  among 
all  the  gifts  laid  at  his  feet  none  were  so  welcome  as  the  proclamation 
of  the  distinguished  Christian  emperor,  Dom  Pedro,  emancipating  all 
the  slaves  in  Brazil. 

The  church  having  taught  every  child  of  Adam  who  earned  his 
bread  by  laborious  toil  to  assert  his  own  dignity  and  to  understand  his 
own  worth,  and  having  led  a  hitherto  hopeless  multitude  from  the  dis- 
mal gloom  of  slavery  to  the  cheering  brightness  of  the  liberty  of  the 
children  of  God,  bravely  defended  the  rights  and  the  privileges  of  her 
emancipated  children.  "  The  church  has  guarded  with  religious  care 
56 


874 


THE  V/ORLD'S  CONGRESS  OF  RELIGIONS. 


Inheritance 
of  the  Poor. 


Rights    o  f 
Wage-Earners. 


the  inheritance  of  the  poor."  The  poor  are  the  special  charge  of  the 
church.  Every  living  soul  is  in  God's  immediate  care,  the  rich  as  well 
as  the  poor;  there  is  no  distinction  of  class  or  privilege  with  Him. 
Every  soul,  whether  refined  or  rude,  is  in  His  keeping.  But  with  an 
especial  care  He  watches  over  those  who  "eat  bread  in  the  sweat  of 
their  brow."  None  need  the  Divine  Comforter  more  than  the  weary 
children  of  toil,  and  none  need  and  have  received  the  sympathy  of  the 
church  as  they  do.  The  church  entered  the  arena  to  bravely  battle  for 
the  weak  against  the  strong,  at  a  time  when  brute  force  had  won  the 
admiration  and  awe  of  a  dissolving  society.  Principles  of  right  and  of 
justice  were  scoffed  at,  in  a  state  of  society  where  the  worship  of 
Mercury  the  robber,  and  of  Venus  the  wanton,  captivated  the  minds 
and  the  hearts  of  men.  In  his  exhaustive  encyclical  on  the  condition 
of  labor,  Leo  XHI  lays  down  the  principle  that  the  workman's  wages 
is  not  a  problem  to  be  solved  by  the  pitiless  arithmetic  of  avaricious 
greed. 

The  wage-earner  has  rights  which  he  cannot  surrender,  and  which 
no  man  can  take  from  him,  for  he  is  an  intelligent,  responsible  being 
owing  homage  to  God  and  duties  to  human  society.  His  recompense, 
then,  for  his  daily  toil  cannot  be  measured  by  a  heartless  standard  of 
supply  and  demand,  or  a  cruel  code  of  inhuman  economics,  for  man  is 
not  a  money-making  machine,  but  a  citizen  of  earth  and  an  heir  to  the 
kingdom  of  heaven.  He  has  a  right  of  which  no  man  has  the  power 
to  deprive  him,  "to  the  pursuit  of  life,  liberty  and  happiness."  Every 
man  has  a  God-given  right  to  live  in  decency  and  comfort.  God 
created  the  earth  for  man's  use  and  enjoyment  on  his  way  to  his  endur- 
ing home.  God  created  plenty  for  all  His  children,  and  it  is  His  de- 
sire that  none  of  His  creatures  shall  faint  by  the  way  or  go  hungry  to 
their  homes.  The  church  protects  the  rights  of  property  and  private 
ownership,  but  not  so  as  to  deprive  the  poor  and  dependent  of  the 
actual  necessities  of  a  frugal  existence. 

The  memory  of  Pope  Leo  XHI  will  live  among  men  for  his 
personal  worth,  his  exceptional  intellectual  gifts  and  his  religious 
fervor  and  stainless  purity  of  character.  But  above  all  else  he  will  be 
remembered,  as  he  desires  to  be,  as  the  workingman's  friend,  the  de- 
fender of  labor.  His  definition  of  a  minimum  wage,  as  "sufficient  to 
enable  a  man  to  maintain  himself,  his  wife  and  his  children"  in  decent 
frugality,  shows  how  clearly  the  great  religious  leader  of  over  two 
hundred  and  fifty  millions  of  faithful  believers  understands  the  rights 
of  individuals  and  the  best  interests  of  human  society.  "Homeless 
men  are  reckless."  The  homes  of  the  people  are  the  safeguards  of 
national  stability.  Religion  sanctifies  domestic  life  by  sustaining  the 
inviolability  of  the  marriage  bond  and  by  constantly  reminding  fathers 
and  mothers  of  their  first  and  holiest  duty  to  their  offspring,  the  duty 
of  leading  them  to  learn  the  love  of  God  and  the  love  of  the  neighbor. 
Hence  the  duties  of  the  wife  and  mother  should  retain  her  at  her  own 
hearthstone  in  the  midst  of  her  children,  that  she  may  reign  as  queen 
of  a  true  Christian  home,  no  matter  how  humble.     Family  duties  must 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  875 

be  neglected  and  home  comforts  and  happiness  denied  to  the  toilers, 
when  the  wife  and  mother  is  forced  from  her  home  to  aid  in  providing 
the  support  of  the  family  in  the  factory  or  mill.  Just  wages  paid  to 
the  breadwinner  of  the  family  would  enable  him  to  sufficiently  pro- 
vide for  wife  and  children,  and  send  from  every  loom  in  the  world 
mothers  back  to  their  homes  to  devote  their  first,  their  highest  and 
holiest  care  to  the  nurture  and  training  of  their  children. 

Labor  has  a  right  to  freedom;  labor  has  also  a  right  to  protect  its 
own  independence  and  liberty.  Hence,  labor  unions  are  lawful  and 
have  enjoyed  the  sanction  and  protection  of  the  church  in  all  ages. 
Our  times  have  witnessed  no  more  edifying  spectacle  than  the  noble, 
unselfish  pleading  of  our  own  Cardinal  Gibbons  for  the  cause  of  or- 
ganized labor  at  the  see  of  Peter.  In  organization  there  is  strength, 
but  labor  must  use  its  power  for  its  own  protection,  not  for  invading  gS^edLabon 
the  rights  of  others.  The  strike,  or  refusal  of  united  labor  to  work,  is 
a  declaration  of  war,  for  it  seriously  disturbs  many  human  activities. 
It  is  justifiable  only,  and  should  be  resorted  to  only  when  all  other 
means  have  failed,  when  every  other  expedient  has  been  exhausted, 
and  can  be  defended  only  on  the  plea  that  the  workman  is  treated  un- 
justly by  organized  capital.      .  -^     ---  -  -  - 

Religion's  duty  is  to  teach  the  rich  the  responsibilities  of  wealth 
and  the  poor  respect  for  order   and   law.     The   security   of   capital 
against  the  discontent  and  envy  of  labor  is  the  best  security  also  for  the      ^ResDonsibii- 
workingman.     When  capital  becomes  timid  and  shrinks  from  the  haz-   ities  of  Wealth, 
ard  of  investment,  labor  soon  feels  the  pangs  of  hunger  and  the  dread 
specter  of  want  casts  its  dismal  shadow  over  rnany  an  humble  home. 

Religion  is  the  only  influence  that  has  been  able  to  subdue  the 
pride  and  the  passions  of  men,  to  refine  the  manners  and  guide  the 
conduct  of  human  society,  so  that  rich  and  poor  alike,  mindful  of 
their  common  destiny,  respect  each  other's  rights,  their  mutual  de- 
pendence and  the  rights  of  their  common  Father  *in  heaven.  The 
religious  teachers  and  guides  who  apply  the  principles  of  the  "Sermon 
on  the  Mount"  to  the  everyday  affairs  of  men,  and  lead  humanity  up- 
ward to  a  better  and  nobler  realization  of  God's  compassion  for  the 
weary  ones  of  earth,  will  merit  the  undying  gratitude  of  men  and 
heaven's  choicest  rewards. 


Xhe  (Relation  Between  f^eligion  and 
(Conduct. 

Paper  by  PROF.  C.  H.  TOY,  of  Harvard  University, 


The  Purest 
Religion 


T  the  present  time  the  external  relation  be- 
tween conduct  and  religion  is  an  intimate 
one.  All  religious  ministers  and  manuals 
are  also  instructors  in  ethics;  our  sacred  books 
and  our  pulpits  alike  emphasize  conduct. 
This  has  been  the  case  in  human  history  a 
long  time,  but  not  always.  In  the  very  early 
times,  in  the  childhood  of  the  race,  if  we  may 
judge  from  existing  savage  life  from  the 
earliest  records  of  civilized  peoples,  religion 
and  morality  occupied  quite  separate  spheres, 
which  rarely  or  never  touched  each  other. 
The  God  was  approached  and  propitiated  by 
methods  known  to  the  purest,  by  magic  formulas 
which  had  no  more  to  do  with  conduct  than  the  word  by 
which  Aladdin  controlled  the  slaves  of  the  lamp.  But 
the  intermingling  of  moral  and  religious  ideas  has  been  par 
allel  with  the  growth  of  society.  One  test  of  the  elevation  of  religion, 
in  some  respects  the  best  test,  is  the  closeness  of  its  reliance  with 
morality.  This,  is  equivalent  to  saying  that  religion  and  morality 
stand  hand  in  hand  on  the  same  stratum  of  civilization;  it  is  in  gen- 
eral the  highest  culture  that  has  the  purest  religion.  The  union 
between  the  two  elements  of  life  is  further  strengthened  by  the  fact 
that  religion  has  given  powerful  sanctions  to  morality.  By  a  natural 
process  of  thought  men  have  always  identified  their  moral  concep- 
tions with  the  will  of  the  Deity,  and  ethical  rules  have  been  supported 
by  theories  of  divine  rewards  and  punishments. 

The  subject  of  our  inquiry  is  to  discover,  if  possible,  the  precise 
relation  between  the  religions  and  the  ethical  sides  of  our  nature,  in 
order  that  each  may  have  due  recognition  and  best  perform  its  func- 
tions in  human  development.    The  necessary  harmonious  co-operation 

876 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  877 

of  the  two  can  be  secured  only  by  doing  justice  to  both,  by  allowing 
neither  to  usurp  the  place  of  the  other. 

Our  thesis,  then,  may  be  expressed  as  follows:  Morality  is  com- 
plementary to  religion,  or  it  is  the  independent  establishment  of  the 
laws  of  conduct  which  help  to  furnish  the  content  of  the  unrefined 
religious  ideal.  Religion,  properly  speaking,  has  no  thought  contem.,  Morality  Com. 
it  is  merely  a  sentiment,  an  attitude  of  soul  toward  an  idea,  the  idea  of  ^^R^g^ iJ2^  *** 
an  extra  human  power.  The  religious  sentiment  does  not  know  what 
is  the  ethical  character  of  its  object  till  it  has  learned  it  from  human 
life.  Morality  is  the  human  reflection  of  divine  goodness,  produced  by 
the  same  human  endowments  whence  springs  the  sentiment  of  relation 
to  God.  Or,  to  state  the  case  more  fully,  the  content  of  the  conception 
of  God  is  the  perfect  ideal  in  truth,  beauty  and  goodness,  as  given  by 
science,  aesthetics  and  ethics.  Let  us  look  at  certain  facts  in  man's 
moral  religious  history  which  appear  ot  illustrate  our  part  of  this 
thesis. 

First,  it  may  be  noted  that,  in  the  ancient  world,  about  the  same 
grade  of  morality,  theoretical  and  practical,  was  attained  by  all  the 
great  nations.  The  great  teachers  in  Egypt,  China,  India,  Persia,  Pal- 
estine and  Greece  show  remarkable  unanimity  in  the  rules  of  conduct 
which  they  lay  down.  The  common  life  of  the  people  was  about  the 
same  in  all  lands.  Whatever  the  status,  a  member  in  a  given  class  in 
one  country  is  not  to  be  distinguished  on  the  ethical  side  from  his  con- 
freres elsewhere.  Judean  and  Persian  prophets,  Chinese  and  Greek 
sages,  when  they  are  called  on  to  act,  show  the  same  virtues  and  the 
same  weaknesses.  The  higher  family  life,  as  far  as  we  can  trace  it, 
was  the  same  everywhere. 

The  moral  principles  regulating  commerce  and  general  social  rela- 
tions were  scarcely  different  throughout  the  ancient  civilized  world,  if 
we  compare  similar  periods  and  circles.  David  acts  toward  his  ene- 
mies very  much  as  does  one  of  the  Homeric  chieftains  or  one  of  the 
heroes  of  the  Mahabharata.  The  internal  politics  and  court  life  of 
Judea  reminds  us  of  the  parallel  history  of  China,  India  and  Egypt. 
The  prevarication  of  Jeremiah  and  the  trickery  of  Jacob  may  be  com- 
pared with  the  wiles  of  Odysseus  and  with  double-dealing  the  world 
over.  Instances  of  beautiful  friendship  between  men  like  those  of 
Jonathan  and  David  and  Damon  and  Pythias,  are  found  everywhere. 
We  find  charming  pictures  of  home  life  in  Plato,  in  Confucius,  in  the 
Old  Testament. 

Special  laws  were  the  same  throughout  the  world.  Slavery, 
polygamy  and  child  slaughter  were  universal,  yet  everywhere  yielded 
gradually  in  part  or  in  whole  to  the  increasing  refinement  and  the 
increasing  recognition  of  the  value  of  the  individual.  The  position 
of  woman  was  not  materially  different  in  the  different  peoples.  Not- 
withstanding certain  restrictions  she  played  a  great  role,  not  only  as 
wife  and  mother,  but  also  in  literature  and  statesmanship,  among 
Egyptians,  Chinese,  Hindus,  Greeks  and  Romans. 

From  this  ethical  uniformity  we  must  infer  that  the  moral  devel- 


878 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Pure  Moral 
CodeB. 


opment  was  independent  of  the  particular  form  of  religion.  Under 
monotheism,  dualism  and  polytheism,  whether  human  or  zoomorphic 
images  of  the  deity  were  fashioned  or  no  images  at  all,  with  varying 
methods  of  sacrifice  and  widely  different  conceptions  of  the  future  life, 
the  moral  life  of  man  went  its  way  and  was  practically  the  same  every- 
where. 

Another  fact  of  the  ancient  world  is  that  the  ethical  life  stands  in 
no  direct  ratio  with  the  religiousness  of  a  people  or  a  circle.  While 
ancient  life  was  in  general  deeply  religious,  full  of  recognition  of  the 
deity,  there  were  several  great  moral  movements  which  were  character- 
ized by  an  almost  complete  ignoring  of  the  divine  element  in  human 
thought.  These  are  Confucianism,  Buddhism  and  Stoicism,  and  Epi- 
cureanism. Whatever  we  may  think  of  the  philosophic  soundness  of 
these  systems,  it  is  undisputed  that  their  moral  codes  were  pure  and 
that  they  exerted  a  deep  and  lasting  influence  on  ancient  life.  They 
all  arose  in  the  midst  of  polytheistic  systems,  against  which  they  were 
a  protest,  and  they  attained  a  moral  height  and  created  a  type  of  life 
to  the  level  of  which  society  has  not  yet  reached.  We  may  set  the 
phenomenon  over  against  the  picture  of  kindliness  and  honesty  which 
sometimes  presents  itself  in  savage  tribes,  every  act  of  whose  lives  is 
regulated  by  religion. 

Turning  to  modern  Europe,  it  is  evident  that  progress  in  morality 
has  been  in  proportion  to  the  growth  rather  of  general  culture  than  of 
religious  fervor.  If  religion  alone  could  have  produced  morality  the 
crusades  ought  to  have  converted  Europe  into  an  ethically  pure  com- 
munity; instead  of  which  they  oftener  fostered  barbarity  and  vice. 
The  Knights  Templar,  the  guardians  of  what  was  esteemed  the  most 
sacred  spot  in  the  world,  came  to  be,  if  report  does  not  belie  them, 
shining  examples  of  all  the  vices.  Medieval  Rome  was  a  hotbed  of 
corruption.     Protestants  and  Catholics  alike  burned  heretics. 

The  English  Puritans  of  the  seventeenth  century  were  the  most 
religious  and  the  most  barbarous  and  unscrupulous  of  men.  In 
our  day  the  same  evil  spirit  sometimes  disfigures  our  political  assem- 
blies, and  appears  sometimes  also  in  our  religious  bodies.  Trades  and 
professions  are  characterized  by  certain  virtues  and  vices,  without 
respect  to  the  religious  relations  of  their  members.  In  a  word,  religion 
has,  as  a  rule,  not  been  able  to  maintain  a  high  moral  standard  against 
adverse  circumstances,  and  has  not  extended  its  proper  influences. 

Let  us  take  some  typical  case  of  moral  rule.  The  idea  of  honesty 
assumes  the  existence  of  property,  and  of  property  belonging  to 
another.  In  an  unorganized  communism,  or  in  the  case  where  I  alone 
leal  Moral  am  owner,  there  can  be  no  such  thing  as  dishonesty.  Thus,  in  a  family, 
a  father  cannot  be  dishonest  toward  the  children  absolutely  dependent 
upon  him.  Further,  the  idea  of  property  is  at  first  physical,  non-moral, 
involving  the  mere  notion  of  possession. 

A  dog  or  a  savage  has  a  bone.  He  thinks  of  it  simply  as  some- 
thing good,  as  the  means  of  supplying  a  want.  Another  dog  or  savage 
snatches  it.    What  is  the  feeling  of  the  original  possessor?    Simply 


that  he  has  lost  a  good  thing,  and  that  he  desires  to  get  it  back.  If 
he  fails  to  recover  it  his  judgment  of  the  situation  is  twofold;  he  says 
to  himself  that  he  has  suffered  loss,  and  that  the  invader  is  an  enemy 
of  his  well-being.  In  all  this  there  is  nothing  ethical;  but  the  success- 
ful marauder  in  his  turn  suffers  similar  loss,  and  makes  similar  reflec- 
tion. When  this  has  happened  a  number  of  times,  the  difference 
between  the  brute  and  the  man  begins  to  show  itself.  The  former 
keeps  up  the  struggle  from  one  generation  to  another  without  ceasing; 
the  latter  reflects  on  the  situation. 

The  savage  after  awhile  acquires  permanent  property,  a  bow  and 
arrow,  the  loss  of  which  involves  not  merely  a  momentary  but  a  per- 
manent failure  of  resources.  He  perceives  that  he  secures  the  greatest 
good  for  himself  by  an  understanding  with  his  fellows  which  assumes 
to  each  the  use  of  his  own  possessions.  As  social  relations  have  be-  Life. 
come  more  numerous,  the  advantage  of  such  an  arrangement  becomes 
more  and  more  evident,  and  the  respect  for  the  property  of  others  be- 
comes an  established  rule  of  the  community.  The  moral  sentiment 
now  makes  it  apparent,  at  first  dim  and  untrustworthy,  but  gathering 
strength  with  every  advance  in  reflection  and  intelligence,  until  finally 
the  rule  of  life  is  embodied  in  the  law,  **Thou  shalt  not  st^al." 

From  this  point  the  progress  is  steady,  with  the  growing  estimate 
of  the  worth  of  the  individual,  and  the  increasing  dependence  of  mem- 
bers of  the  community  on  one  another,  the  rights  of  property  are 
more  clearly  defined,  and  there  is  a  greater  disposition  to  punish  the 
invasion  of  these  rights.  Recognition  of  the  property  rights  becomes 
a  duty,  but  always  under  the  condition  that  gave  it  birth,  namely,  the 
well-being  of  the  community.  So  soon  as  it  appears  that  this  right 
stands  in  the  way  of  general  property,  it  ceases  to  exist.  Society,  for 
example,  does  not  hesitate  to  seize  the  property  of  an  enemy  in  war, 
or  to  confiscate  the  property  of  its  own  citizens  by  fines  or  taxes.  Or,  in 
another  direction,  we  do  not  hesitate  to  take  what  is  not  our  own  if  we 
have  reason  to  believe  that  it  will  not  injure  the  possessor,  and  if  there 
is  a  general  presumption  of  his  consent,  as  when,  in  passing  by  a  field, 
we  pluck  an  apple  from  a  tree  whose  owner  is  unknown  to  us. 

In  the  same  way  the  duties  of  truthfulness  and  of  respect  for  human 
life  have  arisen,  and  these  are  limited  by  the  same  condition.  The 
right  to  slay  a  criminal  by  legal  process,  to  slay  an  enemy  in  war,  to 
slay  a  midnight  burglar  or  would-be  assassin  is  recognized  by  all  codes 
as  necessary  to  the  existence  of  society.  Men  everywhere  claim  the 
right  to  state  what  is  contrary  to  fact  in  certain  cases,  as,  to  enemies 
in  war,  to  maniacs,  in  fiction  and  in  jest.  The  statement  of  a  novelist 
that  a  knight  called  Ivanhoe  followed  King  Richard  to  Palestine,  the 
declaration  of  the  poet  that  the  waves  ran  mountain  high,  the  asser- 
tion of  Tallyrand  that  language  is  meant  to  conceal  thought,  though 
all  contrary  to  fact,  are  not  injurious,  for  they  deceive  nobody,  and 
the  obligation  of  truthfulness  results  from  its  bearing  on  our  well  be- 
ing. Under  certain  circumstances  a  man  may  conceal  his  opinion 
without  offense  to  his  conscience,  namely,  when  he  is  convinced  that 
such  concealment  will  work  no  harm. 


The   Rule  of 


880  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

But  there  are  two  situations  in  which  concealment  is  violation  of 
truthfulness — when  a  man  from  his  position  is  expected  to  speak  and 
his  silence  will  be  misleading,  and  when,  being  a  public  teacher  in 
science,  art,  or  religion,  he  uses  phrases  which  he  knows  to  be  under- 
stood by  his  audience  in  one  sense  while  he  employs  them  in  another 
sense.  There  is  still  a  more  subtle  form  of  untruthfulness  in  which  a 
man  deliberately  turns  his  mind  away  from  certain  evidence  for  fear 
it  will  change  his  opinion.  This  procedure  is  fatal  to  the  intellect 
and  to  the  soul;  it  obscures  thought  and  prevents,  conscience,  and  is 
therefore  a  worry  to  one's  self.  This  is  an  illustration  of  how  the  clever 
recognition  of  the  dignity  of  the  individual  refines  our  conceptions 
of  duty. 

The  same  law  of  growth  governs  the  history  of  more  general 
ethical  conceptions.  Love  in  its  earliest  form  is  non-moral — it  is 
mere  desire  or  instinct.  The  affection  of  the  untrained  man  for  his 
child,  or  his  family,  or  tribe,  is  not  controlled  by  considerations  of 
right.  It  must  be  ethically  ineffective  till  experience  and  culture  have 
determined  its  proper  objects.  Two  conditions  must  be  fulfilled  before 
love  can  rise  to  the  ethical  plane.  First,  it  must  be  transformed  from 
selfish  desire  into  a  single-minded  wish  to  secure  the  well-being  of  its 
object,  and  then  it  must  know  what  is  well-being.  Both  these  con- 
ditions  are  attained  through  social  intercourse. 

The  standard  of  good  is  determined,  as  we  have  seen  above,  by  the 
observation  of  what  is  needed  in  society  for  the  perfecting  of  each  and 
all.  The  devotion  to  the  interests  of  the  individual  is  likewise  a  gen- 
eralization from  the  facts  of  experience.  The  consciousness  of  one's 
own  personality  and  its  needs  leads  to  the  recognition  of  the  other 
TheStandard  personalities  and  their  claims.  Thus  the  best  ethical  thinkers  of  the 
of  Good.  world  have  in  different  lands  come  to  the  identification  of  one's  self 

with  others  as  the  leading  principle  of  moral  life — the  golden  rule. 
Only  is  it  to  be  observed  that  this  rule  is  valueless  unless  a  moral 
standard  has  been  preciously  established.  To  do  to  others  as  I  wish 
them  to  do  to  me  is  morally  inefficacious  in  conduct  unless  I  wish 
what  is  right.  In  a  word,  love  is  an  impulse  without  moral  content. 
Its  proper  objects  must  be  determined  in  part  by  ethical  experience 
and  its  method  of  procedure  must  be  learned  in  the  same  way. 

It  is  no  less  true  that  it  is  from  social  intercourse  that  we  gain  the 
final  and  fundamental  standard  of  conduct,  the  idea  of  justice.  The 
recognition  of  individual  rights  is  a  product  of  reflection  on  social  ex- 
perience out  of  which  two  conceptions  inevitably  flow,  namely,  the 
absolute  right  of  the  individual  to  perfection  and  the  absolute  right  of 
society  to  perfection.  These  two  conceptions,  which  appear  on  the  sur- 
face to  be  mutually  antagonistic,  are  reconciled  by  the  fact  that  the 
individual  finds  his  perfection  only  in  society 

A  fundamentally  wrong  theory  of  life  is  involved  in  the  statement 
that  the  individual  surrenders  certain  rights  for  the  sake  of  living  in 
-society.  The  proper  statement  is  that  he  comes  to  self-consciousness, 
to  individuality,  and  therefore  to  rights  and  perfection  only  in  society. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


88X 


tice. 


At  the  same  time  the  content  of  justice  is  determined  by  social  rela- 
tions. It  is  only  by  experience  that  we  can  say  that  we  owe  just  so 
much  to  each  person.  When  we  have  determined  this  we  have  de- 
termined everything.  There  is  nothing  higher  than  this.  Love  can  MercyaName 
do  no  more  than  recognize  the  rights  of  every  being,  for  to  do  more  for  Higher  Jus- 
would  be  wrong.  Mercy  is  only  a  name  for  a  higher  thought  of  jus- 
tice; it  is  the  recognition  of  the  fact  that  under  the  circumstances  the 
delinquent  deserves  something  different  from  that  which  rough  justice, 
or  what  passes  for  justice,  has  meted  out  to  him. 

Finally,  a  great  motive  for  right  living  is  supplied  by  experience; 
namely,  the  hope  of  worldly  well-being  or  salvation.  Enlightened  ob- 
servation more  and  more  shows  that  happiness  attends  virtue.  This  is 
not  to  be  set  aside  as  merely  refined  selfishness.  It  may  take  that 
shape  in  its  cruder  forms  in  what  is  called  the  "Poor  Richard"  system 
of  morality.  But  it  is  properly  that  regard  for  self-development  which 
all  the  highest  schemes  of  life  recognize  as  a  fundamental  and  neces- 
sary principle.  It  is  contained  in  the  beatitudes  of  the  Sermon  on 
the  Mount  and  in  the  ethical  systems  of  Plato,  Zeno  and  Kant,  and  it 
is  not  inconsistent  with  the  purest  unselfishness.  What  is  more,  from 
it  the  mind  passes  naturally  to  the  broader  ideal  of  the  well-being  of  the 
world  as  the  aim  of  life  and  the  basis  of  happiness. 

Religion,  the  sense  of  relation  to  the  extra-human  power  of  the 
universe,  introduces  us  to  a  new  social  complex.  In  morality  the  par- 
ties are  man  and  man;  in  religion,  man  and  God.  In  our  moral  rela- 
tions with  a  person  or  government  there  are  two  classes  of  influence  to 
be  considered — the  moral  power  of  the  personality,  and  a  restraining 
or  impelling  power  of  a  physical  control  over  us.  The  second  of  these 
is  what  we  call  sanctions,  with  rewards  and  punishments.  These, 
again,  are  of  two  sorts,  internal  or  organic,  and  external  or  inorganic, 
and  it  is  only  the  first  thought  that  can  be  called  moral. 

Thus  let  us  suppose  that  it  is  better  for  a  college  student,  physic- 
ally and  intellectually,  not  to  study  after  midnight,  and  that  he  does 
stop  work  at  that  hour.  Whether  this  is  a  moral  process  depends  on 
the  consideration  which  has  formed  his  habit.  If  he  has  himself, 
through  observation  of  his  life  and  that  of  others,  reached  the  coticlu- 
sion  that  late  study  is  injurious,  and  has  therefore  avoided  it,  or  if  he 
has  on  reflection  followed  the  advice  of  others  as  probably  wise,  he  has 
acted  as  a  moral  being;  but  if  his  conduct  has  been  determined  solely 
by  his  fear  of  mcurring  penalties,  or  by  his  hope  of  securing  rewards 
held  out  by  college  rules,  it  is  non-moral. 

In  the  sphere  of  religion  the  two  sorts  of  sanction  are  what  we  call 
natural  and  supernatural.  The  laws  of  nature  may  be  considered  to  be 
laws  of  God  and  the  natural  penalties  and  rewards  of  life  to  be  divine 
sanctions.  Obedience  to  these  laws  is  a  moral  act,  because  it  involves 
control  of  self  in  the  interest  of  organic  development.  But  super- 
natural sanctions  are  inorganic  and  non-moral,  since  they  do  not  appeal 
to  a  rational  self-control.  He  who  is  honest  merely  to  escape  punish- 
ment or  receive  reward  fixed  by  external  law  is  not  honest  at  all.     But 


ANewSociia 
Complex. 


Sanctions. 


882  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

he  who  observes  the  laws  of  health  or  of  honesty  because  he  perceives 
that  they  are  necessary  to  the  well-being  of  the  world  is  also  religious 
if  he  recognizes  these  laws  as  the  ordination  of  God. 

When  religious  sanctions  are  spoken  of,  it  is  commonly  the  super- 
natural sort  that  is  meant.  It  is  an  interesting  question  how  far  the 
belief  in  these  is  now  morally  effective.  That  it  has  at  various  times 
been  influential  cannot  be  doubted,  In  the  ancient  world  and  in  medi- 
Reiigious  eval  Europe  the  deity  was  believed  to  intervene  supernaturally  in  this 
life  tor  the  protection  of  mnocence  and  the  punishment  of  wicked- 
ness; but  this  belief  appears  to  be  vanishing  and  cannot  be  called  an 
effective  moral  force  at  the  present  day.  Men  think  of  reward  and 
punishment  as  belonging  to  the  future,  and  this  connection  is  probably 
of  some  weight.  Yet  its  practical  importance  is  much  diminished  by 
the  distance  and  the  dimness  of  the  day  of  reckoning.  The  average 
man  has  too  little  imagination  to  realize  the  remote  future.  At  the 
critical  moment  it  is  usually  passion  or  the  present  advantage  that 
controls  action. 

It  is  also  true  that  the  supernatural  side  of  the  belief  in  future 
retribution  is  passing  away;  it  is  becoming  more  and  more  the  convic- 
tion of  the  religious  world  that  the  future  life  must  be  morally  the 
continuation  and  consequence  of  the  present.  This  must  be  esteemed 
a  great  gain — it  tends  to  banish  the  mechanical  and  emphasize  the 
ethical  element  in  life  and  to  raise  religion  to  the  plane  of  rationality. 
Rational  religious  morality  is  obedience  to  the  laws  of  nature  as  laws 
of  God. 

We  are  thus  led  to  the  other  side  of  religion,  communion  with 
God  as  the  effective  source  of  religious  influence  on  conduct.  It  is 
this,  in  the  first  place,  that  gives  eternal  validity  to  the  laws  of  right. 
Resting  on  conscience  and  the  constitution  of  society,  these  laws  may 
be  in  themselves  obligatory  on  the  world  of  men,  but  they  acquire  a 
universal  character  only  when  we  femember  that  human  nature  itself 
is  an  effluence  of  the  divine,  and  that  human  experience  is  the  divine 
self-revelation. 

Further,  the  consciousness  of  the  divine  presence  should  be  the 
most  potent  factor  in  man's  moral  life.  The  thought  of  the  ultimate 
basis  of  life,  incomprehensible  in  His  essence,  yet  known  through  His 
self-outputting  in  the  world  as  the  ideal  of  right,  as  a  comrade  of  man 
in  moral  life,  shall  be,  if  received  into  the  soul  as  a  living,  everyday 
fact,  such  a  purifying  and  uplifting  influence  as  no  merely  human  rela- 
tionship has  ever  engendered. 

In  the  presence  of  such  a  communion,  would  not  moral  evil  be 
powerless  overman?  Finally,  we  here  have  a  conception  of  religion 
in  which  almost  all,  perhaps  all,  the  systems  of  the  world  may  agree. 
It  is  our  hope  of  unity. 


T^he  j^ssentials  of  Religion. 

Paper  by  REV.  ALFRED  W.  MOMERIE,  D.  D.,  of  London,  England, 


There  is 


E  WHO  have  attended  the  sessions  of 
these  congresses  have,  I  think,  learned 
one  great  lesson,  viz.,  that  there  is  a 
unity  of  religion  underlying  the  di- 
versity of  religions,  and  that  the  im- 
portant work  before  us  is  not  so  much 
o  make  men  accept  one  or  the  other 
of  the  various  religions  of  the  world 
as  to  induce  them  to  accept  religion 
in  a  broad  and  universal  sense.  This 
lesson  which  we  have  learned  here, 
we  shall,  I  hope,  teach  elsewhere,  so 
that,  from  the  Hall  of  Columbus  as  a 
center,  it  will  spread,  and  spread,  and 
spread,  until  it  at  last  reaches  the 
furthermost  limits  of  the  inhabitable 
globe. 

a  story  told  of  a  man  of  a  theolog- 


ical sect  of  Great  Britain,  in  the  extreme  North 
of  Scotland,  whose  special  pride  was  that  they  were  the  sole 
possessors  of  the  true  religion.  But  there  was  a  gradual  falMng  away 
from  their  ranks  until  there  were  few  of  them  left.  A  gentleman  called 
upon  an  old  lady  one  day  and  inquired  as  to  the  progress  of  that  re- 
ligion. She  told  him  that  about  all  there  was  left  of  the  once  flourish- 
ing community  was  "myself  and  Jock"  (meaning  her  husband),  "and 
I  am  not  so  very  sure  of  Jock,"  she  added.  My  own  views  at  one  time 
very  much  coincided  with  the  old  lady's.  I  remember  one  day,  when 
a  boy,  I  had  occasion  to  spend  several  hours  with  a  liberal-minded 
clergyman.  We  talked  of  many  things  and  of  many  people,  and 
among  others  of  Kingsley.  I  had  been  brought  up  in  an  Evangelical 
school.  My  friend  held  a  high  opinion  of  the  great  canon's  works.  I 
said  "Yes,  I  suppose  Kingsley  was  a  good  man,  but  he  had  no  religion." 
The  clergyman  quietly  replied,  "What  is  religion?"  Now,  will  you 
allow  me  today  to  ask  that  question?  What  is  religion?  The  majority 
think  it  is  a  pleasant  ceremony  for  use  in  a  church.   I  don't  much  blame 

883 


What  is  Re- 
ligion? 


884  THE  WORLUS  CONGRESS  OF  RELIGIONS, 

them,  for  it  is  the  clergymen  who  are  responsible  mainly  for  the  big- 
otry of  the  laity.  I  am  glad  you  agree  with  me.  You  have  got  it  from 
us.  We  have  been  bigots  partly  from  ignorance,  partly  from  our 
supercilious  priestly  pride.  We  have  transferred  our  bigotry  to  the 
laity.  We  have  kindled  their  bigotry  into  a  flame.  But  there  have 
been  one  or  two  glorious  exceptions.  I  should  like  to  quote  you  two 
or  three  verses  from  one  of  your  own  bishops: 

The  parish  priest 

Of  austerity, 

Climbed  up  in  a  high  church  steeple, 

To  be  nearer  God, 

So  that  he  might  hand 

His  Word  down  to  the  people. 

And  in  sermon  script. 

He  daily  wrote 

What  he  thought  was  sent  from  heaven; 

And  he  dropped  it  down 

On  the  people's  heads 

Two  times  one  day  in  seven. 

In  his  age  God  said 

"Come  down  and  die;" 

And  he  cried  out  from  the  steeple, 

"Where  art  Thou,  Lord?" 

And  the  Lord  replied, 

"Down  here  among  My  people." 

Now,  who  are  God's  people?  What  is  religion?  Perhaps  we  may 
be  able  to  arrive  at  a  definite  answer  to  this  question  if  we  try  to  dis- 
cover whether  there  are  any  subjects  in  regard  to  which  the  great  re- 
ligious leaders  of  the  world  differ.  Let  me  read  you  two  or  three 
extracts.     The  first  words  are  taken  from  the  old  Hebrew  prophets: 

"  To  what  purpose  is  the  multitude  of  your  sacrifices  unto  Me  ?  saith 
the  Lord.  I  delight  not  in  the  blood  of  bullocks  or  of  he  goats. 
Bring  no  more  vain  oblations;  incense  is  an  abomination  unto  me; 
your  new  moons  and  Sabbath  I  cannot  away  with.  Cease  to  do  evil; 
learn  to  do  well.  Seek  judgment;  relieve  the  oppressed;  judge  the 
fatherless,  plead  for  the  widow." 

Zoroaster  preached  the  doctrine  that  the  one  thing  needful  was  to 
do  right.  All  good  thoughts,  words  and  works  lead  to  Paradise.  All 
Zoroaster  and  evil  thouffhts,  words  and  works  to  hell.  Confucius  was  so  anxious  to 
fix  men  s  attention  on  their  duty  that  he  would  enter  mto  no  meta- 
physical speculation  regarding  the  problem  of  immortality.  When 
questioned  about  it  he  replied:  "I  do  not  as  yet  know  what  life  is. 
How  can  I  understand  death?"  The  whole  duty  of  man,  he  said, 
might  be  summed  up  in  the  word  reciprocity.  We  must  refrain  from 
injuring  others,  as  we  would  that  they  should  refrain  from  injuring  us. 
Gautama  taught  that  every  man  has  to  work  out  his  salvation  for  him- 
self, without  the  mediation  of  a  priest.  On  one  occasion,  when  he  met 
a  sacrificial  procession,  he  explained  to  his  followers  that  it  was  idle  to 
shed  the  blood  of  bulls  and  goats,  that  all  they  needed  was  change  of 


Gaatama. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  885 

heart.  So,  too,  he  insisted  on  the  uselessness  of  fasts  and  penances 
and  other  forms  of  ritual. 

"  Neither  going  naked,  nor  shaving  the  head,  nor  wearing  matted 
hair,  nor  dirt,  nor  rough  garments,  nor  reading  the  Vedas  will  cleanse 
a  man.  *  *  *  Anger,  drunkenness,  envy,  disparaging  others,  these 
constitute  uncleanness,  and  not  the  eating  of  flesh." 

He  summed  up  his  teaching  in  the  celebrated  verse: 

To  cease  from  sin. 

To  get  virtue, 

To  cleanse  the  heart, 

That  is  the  religion  of  the  Buddhas. 

And  in  the  farewell  address  which  he  delivered  to  his  disciples  he 
called  his  religion  by  the  name  of  Purity.  "Learn,"  he  exhorted,  "and 
spread  abroad  the  law  thoughtout  and  revealed  by  me,  that  this  pu- 
rity of  mine  may  last  long  and  be  perpetuated  for  the  good  and  hap- 
piness of  multitudes."  To  the  same  effect  spoke  Christ:  "Not  every- 
one that  sayeth  unto  Me,  Lord,  Lord,  shall  enter  the  kingdom  of 
heaven,  but  he  that  doeth  the  will  of  My  Father."  Mohammed  again 
taught  the  selfsame  doctrine  of  justification  by  work: 

"  It  is  not  the  flesh  and  blood  ye  sacrificed;  it  is  your  piety,  which 
is  acceptable  to  God.  *  *  *  Woe  to  them  that  make  a  show  of 
piety  and  refuse  to  help  the  needy.  It  is  not  righteousness  that  ye 
turn  your  faces  in  prayer  toward  the  East  or  toward  the  West,  but 
righteousness  is  of  those  who  perform  the  covenants  which  they  have 
covenanted." 

This  was  the  teaching  of  the  great  religious  teachers  of  the  world. 
But  these  old  forms  of  religion  are  hardly  now  recognizable.  You 
have  only  to  read  Davies'  "  Book  on  Buddhism"  and  the  great  poem  Piety 
to  which  reference  has  been  made,  and  you  will  see  how,  in  modern 
times,  there  is  a  wide  departure  from  the  original  Buddhism  and 
Mohammedanism;  how  far  they  have  diverged  from  the  original  plan 
of  their  fathers.  And  the  same  is  true  of  Christianity.  Christ  taught 
no  dogmas,  Christ  laid  down  no  system  of  ceremonialism.  And  yet, 
what  do  we  find  in  Christendom?  For  centuries  His  disciples  engaged 
in  the  fiercest  controversy  over  the  question,  "Whether  His  substance 
(whatever  that  may  be;  you  may  know,  I  don't)  was  the  same  sub- 
stance of  the  Father,  or  only  similar.*'  They  fought  like  tigers  over 
the  definition  of  the  very  Prince  of  Peace.  Later  on  Christendom  was 
literally  rent  asunder  over  the  question  of  "  Whether  the  Holy  Ghost 
proceeded  from  the  Father  to  the  Son"  (whatever  that  may  mean). 
And  my  own  church,  the  Church  of  England,  has  been,  and  still  is, 
in  danger  of  disruption  from  the  question  of  vestments — and  clothes. 

Now,  these  metaphysical  subleties,  these  questions  of  millinery, 
were  started  by  theologians.  They  may  be  useful  or  not,  that  is  a 
matter  of  opinion,  but  they  had  nothing  whatever  to  do  with  religion 
as  religion  was  understood  by  the  greatest  teachers;  the  true  religion 
which  the  world  has  had.    That  is  a  fact  which  all  the  great  religious 


Dogmas  not 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Good  Conduct 
is  Religion. 


teachers  of  the  world  have  agreed  upon,  that  conduct  was  the  only 
thing  needful. 

But  it  may  be  objected  that  a  religion  of  conduct  is  nothing  but 
morality.  Some  people  have  a  great  contempt  for  morality,  and  I  am 
not  surprised  at  it.  They  are  accustomed  to  call  men  moral  who  re- 
strain themselves  from  murder  and  manage  just  to  steer  clear  of  the 
divorce  court.  That  kind  of  morality  is  a  contemptible  thing.  That 
is  iic.  real  morality.  We  should  understand  by  morality  all-around 
good  conduct;  conduct  that  is  governed  only  by  love,  and  in  that  true 
sense  there  is  no  such  thing  as  mere  morality;  in  that  true  sense  moral- 
ity involves  religion.  Don't  misunderstand  me;  I  am  far  from  denying 
the  importance  of  an  explicit  recognition  of  God.  It  is  of  very  great 
importance.  It  affords  us  an  explanation,  a  hopeful  explanation,  of  the 
mysteries  of  existence  which  nothing  else  can  supply. 

But  explicit  recognition  of  God  is  not  the  beginning  of  religion. 
That  is  not  the  first  which  is  spiritual,  but  that  which  is  natural,  and 
afterward  that  which  is  spiritual.  "  If  a  man  love  not  his  brother  whom 
he  hath  seen  how  can  he  love  God,  whom  he  hath  not  seen?"  Nor  is 
an  explicit  recognition  of  God  the  essence  of  religion.  Who  shall 
define  the  essence  of  religion?  If  a  man  say  that  he  loves  God  and 
hateth  his  brother,  he  is  a  liar.  It  is  by  love  of  man  alone  that  religion 
can  be  manifested.  The  love  of  man  is  the  essence  of  religion.  Re- 
ligion may  be  lacking  in  metaphysical  completness;  it  may  be  lacking 
in  original  consistency;  it  may  be  lacking  in  aesthetical  development;  it 
may  be  lacking  in  almost  everything;  yet,  if  lacking  in  brotherly  love 
it  would  be  mockery  and  a  sham. 

The  essential  thing  is  in  right  conduct;  therefore  it  follows  that 
there  must  be  implicit  recognition  of  God.  I  tell  you  there  is  a  strange 
JJeg  are  Lovers  surprise  awaiting  some  of  us  in  the  great  hereafter.  We  shall  discover 
that  many  so-called  atheists  are,  after  all,  more  religious  than  ourselves. 
He  who  worships,  though  he  know  it  not,  peace  be  on  the  intention  of 
his  thought,  devout  beyond  the  meaning  of  his  will.  The  whole  thing 
has  been  summed  up  once  and  forever  in  Leigh  Hunt's  beautiful  story 
of  "  Abou  Ben  Adhem." 


Lovers      o  f 


\Yh^t    Christianity     W^ls   \Yrought    for 

/^merica. 

Paper  by  DAVID   JAMES   BURRELL,  D.  D.,  of  New  York. 


OD  be  praised  for  this  Congress  of  Religions. 
Never  before  has  Christianity,  the  only  true 
religion,  been  brought  into  such  close,  open 
and  decisive  contrast  with  the  other  religions 
of  the  world.  This  is,  indeed,  the  Lord's  con- 
troversy. The  altars  are  built,  the  bullocks 
slain,  the  prayers  offered,  and  the  nations  stand 
beholding.  Now,  then,  the  God  that  answer- 
eth  by  fire,  let  Him  be  God! 

The  Christian  religion  makes  an  exclusive 
claim.     It  is  not  first  among  equals,  but  the 
,     ..x...x.,^_^^^^^^       only  one.     Upon  that  arrogant  claim  it  stands 
I  |9|Bi9m      ^^  falls.     The  one  trust  which  it  holds  in  com- 

mon with  all  other  religions  is  the  being  of 
God.  Its  differentiating  truth  is  God  mani- 
fested in  flesh,  as  it  is  written:  "God  so  loved 
the  world  that  He  gave  His  only  begotten  Son,  that  whosoever  be- 
lieveth  in  Him  should  not  perish,  but  have  everlasting  life."  By  that 
truth  Christianity  is  separated  from  all  other  religions  by  an  infinite 
and  bridgeless  gulf.  If  that  be  false  Christianity  is  as  foundationless 
as  the  stuff  that  dreams  are  made  of;  if  that  be  true  Christianity  stands 
solitary  and  alone  as  the  religion  that  has  power  to  save.  We  believe 
in  God,  but  in  that  God  alone  who  once  became  flesh  and  dwelt  among 
us.     Christ  is  everything  to  us — first,  last,  midst,  and  all  in  all. 

But  how  shall  the  validity  of  that  truth  be  demonstrated?  By  its 
influence  upon  individual  and  national  character.  The  world  will  ulti- 
mately believe  in  the  religion  that  produces  the  highest  type  of  gov- 
ernment and  the  best  average  man.  All  religions  must  submit  to  that 
criterion.  By  their  fruits  ye  shall  know  them.  Daniel  Webster  said: 
"I  have  been  able  to  hold  my  own  in  controversy  with  mere  theo- 
logians, but  there  is  one  thing  that  silences  me.     I  have  an  old  uncle, 

887 


Christianity 
Exclusive. 


888  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

John  Colby,  up  among  the  New  Hampshire  hills,  whose  simple  Chris- 
tian life  puts  all  my  arguments  to  shame." 

This  is  indeed  the  crucial  test.  The  God  that  answereth  by  fire — 
the  fire  that  burns  up  impurity  and  selfishness — let  Him  be  God! 

A  like  result  is  obtained  when  a  frank  comparison  is  instituted  be- 
.  tween  Christian  and  non-Christian  nations.  It  is  enough  to  say  that, 
without  a  solitary  exception,  the  most  highly  civilized  and  humanized 
nations  are  such  as  lie  within  the  sunlit  circle  of  Christendom.  For 
our  present  purpose,  however,  we  must  concentrate  our  thought  upon 
America,  the  youngest  of  the  sisterhood,  a  mere  infant  of  days. 

Ours  is  distinctly  a  Christian  nation.  President  Dwight,  of  the 
Columbia  Law  school,  than  whom  there  is  no  more  competent  author- 
ity in  these  premises,  says:  "It  is  well  settled  by  decision  of  the  courts 
of  various  states  that  Christianity  is  a  part  of  our  common  law."  We 
need  not,  however,  fall  back  upon  the  rulings  of  courts  and  legislatures. 
The  history  of  America  gives  proof  on  every  page  that  the  Gospel  of 
the  crucified  Nazarene  is  interwoven  with  our  entire  national  fabric. 

If  it  be  objected  that  the  name  of  God  is  not  in  our  national  sym- 

Am^ilicon!  ^^^^  ^^  auswcr:   Would  that  it  were  there;  but  its  omission  is  of  little 

stitution.  practical  moment  so  long  as  God  Himself  can  be  shown  to  rule  in  the 

genius  of  our  government,  in  its  management  of  civil  affairs  and  in  the 

life  and  character  of  the  people.     In  humble  recognition  of  the  divine 

favor  this  claim  is  fearlessly  made. 

The  Discovery.  At  the  very  outset  we  trace  the  hand  of  Provi- 
dence in  the  discovery  of  this  land.  All  things,  in  the  divine  economy, 
occur  in  fullness  of  time.  Up  and  down  along  the  coast  of  this  western 
world  cruised  many  a  bold  mariner;  but  the  terra  incognita  was  wait- 
ing for  its  hour.  When  all  the  burdened  lands  were  groaning  for 
deliverance  from  their  surplus  populations,  the  hour  struck;  the  hour 
struck,  and  God's  man  appeared,  bearing  in  his  hand  the  red-cross 
banner.  The  cruise  of  Columbus  was  a  missionary  enterprise.  The 
conquest  of  America  was  a  conquest  for  Christ. 

It  would  be  interesting  to  conjecture  what  would  have  been  the 
result  had  the  Celts  or  the  Norsemen,  Eric  the  Red  or  the  hardy  sons  of 
Sigraat  been  permitted  to  effect  a  landing  and  rear  their  Pagan  altars 
along  the  Atlantic  coast.     This,  however,  could  not  be. 

God  moves  in  all  things;  all  obey 
His  first  propulsion  from  the  night. 

The  hand  of  Providence  is  traced  in  the  settlement  of  the  country 
and  in  the  development  of  our  American  life  and  character.  In  glanc- 
ing at  the  successive  migrations  hitherward  one  is  reminded  of  that 
old  time  Pentecost,  when  strangers  came  from  everywhere,  Parthians, 
Medesand  Elamites,  Greeks,  Arabians  and  dwellers  in  Mesopotamia, 
all  seeking  the  place  of  worship.  It  is  our  humble  prayer  that  the 
baptism  of  heavenly  fire  and  power  may  rest  upon  them  all. 

The  place  of  honor  is  accorded  to  the  Puritan,  to  the  Huguenots 
and  the  Beggars  of  Holland,  all  of  whom  were  fugitives  from  civil  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  889 

religious  oppression.    The  influence  of  their  sturdy  devotion  to  truth 
and  righteousness  has  been  a  potent  influence  among  us. 

Aye,  call  it  holy  ground, 

The  spot  where  first  they  trod, 
They  left  unstained  what  there  they  found. 

Freedom  to  worship  God. 

The  people  of  America  are  a  distinct  people;  a  conglomerate 
formed  of  the  superflux  of  the  older  lands.  If  ever  it  was  proper  to. 
characterize  this  people  as  English,  or  Anglo-Saxon,  it  is  certainly  no 
l6nger  so.  The  Anglo-Saxon  element  in  our  population  is  relatively 
slight.  The  mingling  of  many  bloods  has  produced  a  new  ethnic  product, 
which  can  be  aptly  designated  only  as  American.  The  process  of  as- 
similation still  goes  on.  The  seas  are  dotted  with  ships  from  every 
quarter  of  the  globe  bringing  the  poor  and  weary  and  disappointed, 
eager  to  renew  their  hopes  and  rebuild  their  fortunes  in  the  land  which 
gives  an  ungrudging  welcome  to  the  oppressed  of  all  nations.  And 
surely  this  is  not  without  the  gracious  ken  and  purpose  of  God. 

The  bridge  of  an  ocean  steamer  affords  a  standpoint  from  which, 
looking  down  into  the  steerage,  one  may  behold  at  a  glance  the  most 
serious  problems  of  American  politics.     Here  is  our  hope  and  here  is      America*» 
our  danger — the  source  of  our  national  strength  and  of  our  utmost  Hopeand  Dan- 
weakness.     The  best  and  worst  are  gathered  here — youth  and  vigor  in  *^^* 
quest  of  golden  opportunities;  poverty  and  decrepitude  fleeing  from 
the  ills  they  have  had  to  others  that  they  know  not  of.     In  view  of  the 
possibilities  thus  suggested  we  should  indeed  be  at  our  wits*  ends  were 
it  not  for  our  confidence  in  the  God  who  has  made  and  preserved  us  as 
a  nation.     In  Him  we  trust. 

It  is  a  fact  of  prime  importance,  furnishing,  perhaps,  a  key  to  the 
problem,  that,  with  scarcely  an  exception,  the  dominant  races  of  his- 
tory have  been  of  mixed  blood,  such  as  the  Germans,  the  Romans  and 
the  Anglo-Saxons.  Proceeding  from  this  fact,  Herbert  Spencer  has 
ventured  to  express  the  hope  that  out  of  our  conglomerate  population 
may  be  evolved  in  process  of  time  the  ultimate  ideal  man.  If  so, 
however  it  must  be  brought  about  through  the  assimilating  power  of 
human  equality,  which  has  its  reason  in  our  filial  relations  with  God.  In 
other  words,  religion  furnishes  the  only  guaranty  of  our  national  wel- 
fare and  prosperity. 

At  a  critical  period  in  the  history  of  France  a  member  of  the  Corps 
Legislatif  arose  and  said:  "Fellow  citizens,  I  offer  this  resolution: 
*  There  is  no  God.' "  The  cry  was  caught  up  and  echoed  by  the  popu- 
lace: "  No  God  !  No  God!"  It  was  shouted  by  the  surging  mobs 
along  the  streets.  God  was  violently  disowned  and  His  ordinances 
tumultuously  swept  away.  A  woman  of  the  demi-monde  was  carried 
in  triumphal  procession  to  Notre  Dame  and  enthroned  as  Goddess  of 
Reason.  Liberty,  Equality  and  Fraternity  glared  meanwhile  in  grim 
satire  from  the  dead  walls.  That  night  the  reign  of  terror  began,  and 
the  gutters  of  Paris  ran  red  with  blood.     One  such  experiment  will 


§90  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

answer  for  all  time.     It  was  a  true  word  that  Mirabeau  uttered:     "  God 
is  as  necessary  as  freedom  to  the  welfare  of  a  popular  government." 

The  whole  world  has  learned  that  freedom  is  an  empty  sound  if 
truth  and  duty  have  no  part  in  it.  Therefore,  we  are  wont  to  say  in  a 
broad  but  real  sense  ours  is  a  Christian  nation.  The  heterogeneous 
multitude  have  come  hither  to  rest  beneath  the  aegis  of  the  great  truth 
which  Jesus  of  Nazareth  proclaimed  when  with  His  face  toward  the 
West,  he  stretched  forth  His  pierced  hands  as  if  to 'gather  all  the  scat- 
tered peoples  unto  Him.  ''  I,  if  I  be  lifted  up,"  said  He,  "  will  draw  all 
men  unto  Me." 

:         The  life  blood  of  popular  government  is  equality.      In  this  lies 
Brothwh Jod.^  ^  the  rationale  of  individual  and  civil  freedom.     But  equality  is  only  an- 
other name  for  the  brotherhood  of  man,  and  the  brotherhood  of  man 
is  an  empty  phrase  unless  it  finds  its  original  grounds  and  premise  in 
the  Fatherhood  of  God. 

The.earliest  formulation  of  this  principle  is  in  the  preamble  of  our 
Declaration  of  Independence,  which  declares  that  all  men  are  born 
free  and  equal  and  with  certain  inalienable  rights.  Between  the  lines 
of  that  virile  pronouncement  one  may  easily  read  St.  Paul's  manifesto 
to  the  Athenian  philosophers:  "God  hath  made  of  one  blood  all  na- 
tions of  men  for  to  dwell  upon  the  face  of  the  earth."  God,  the  All- 
Father,  revealing  His  impartial  love  in  the  cross,  becomes  the  great 
leveler  of  caste.  In  the  light  of  His  countenance,  shining  from  Gol- 
gotha, the  mountains  are  brought  low  and  the  valleys  are  exalted. 
Back  of  Runnymede  and  the  Reformation  is  the  voice  of  the  divine 
oracle.     The  accursed  tree  is   the   Charter   Oak   of   popular   rights. 

This  is  distinctly  a  religious  principle.  Wherever  a  constitutional 
government  has  ignored  its  birthright,  to-wit,  the  Fatherhood  of  God, 
expressing  itself  in  the  brotherhood  of  man,  through  the  Gospel  of 
that  only-begotten  Son  who  is  Brother  of  all — it  has  had  but  a  brief 
and  troubled  life.  Republicanism  is  anarchy  with  a  latent  reign  of 
terror  in  it,  unless  this  truth  is  at  its  center,  shining  like  God's  face 
through  the  mist  and  darkness  of  chaos.  A  common  birth  is  the  sure 
ground.of  mutual  respect.     All  advantageous  conditions  go  for  naught. 

The  rank  is  but  the  guinea's  stamp; 
The  man's  the  gowd. 

No  man  can  trace  a  prouder  lineage  than  the  believer  in  a  true 
democracy,  for  he  is  "  the  son  of  Seth,  who  was  the  son  of  Adam,  who 
was  the  son  of  God." 

In  pursuance  of  this  underlying  fact  of  the  divine  paternity  our  laws 
are  intended  to  be  so  framed  as  to  give  no  man  an  advantage  over  his 
fellow.  The  jurisprudence  of  America  is  essentially  Biblical.  It  gets 
its  form  arid  spirit  from  the  Decalogue  on  the  one  hand,  the  Sermon 
on  the  Mount  on  the  other,  and  the  character  of  Jesus  as  the  living 
exponent  of  both.  Thus  the  republic,  to  the  very  breath  in  its  nos- 
trils, is  Christian.  Its  ideal  is  suggested  by  its  earliest  name,  San  Sal- 
vador. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  891 

A  free  republic,  where  beneath  the  sway 

Of  mild  and  equal  laws,  framed  by  themselves. 

One  people  dwell  and  own  no  lord  save  God. 

Institutions.     If  we  turn  now  to  the  distinctive  institutions  of  our     ^^^^    ^ho 
country  we  shall  find  them,  with  scarcely  an  exception,  bearing  the     ^^J!!^'^ 
sign  manual  of  Christ.  ^ 

First  of  all,  the  American  home.  Where  all  men  are  sovereigns, 
all  houses  are  palaces.  The  hut  becomes  a  cottage  where  there  is  no 
feudal  mansion.  There  are  lands  where  homes  are  merely  dormitories 
and  refectories;  where  social  clubs  and  gardens  supplant  the  higher 
functions  of  domestic  life.  But  the  American  lives  at  his  home.  It 
is  his  castle  and  his  paradise.  The  humblest  toiler  when  his  day's  work 
is  over  makes  it  his  El  Dorado. 

His  wee  bit  ingle  blinking  bonnilie, 

His  clean  hearthstane,  his  thrifty  wifie's  smile. 

The  lisping  infant  prattling  on  his  knee, 

Do  a'  his  weary  carking  cares  beguile 

And  make  him  quite  forget  his  labor  and  his  toil. 

The  heart  of  domestic  life  is  the  sanctity  of  wedlock  as  a  divine 
ordinance.  It  may  be  noted  that  in  lands  where  God  and  the  Bible 
are  reverenced,  wife  and  mother  and  home  are  sacred  words.  The  in- 
fluence of  religion  may  be  but  an  imperceptible  factor  in  the  peace 
and  happiness  of  many  homes;  yet  the  Gospel  is  their  roof  tree,  and 
their  purest  happiness  is  but  a  breath  from  the  garden  before  that 
home  at  Nazareth,  where  the  mother  of  all  mothers  ministered  to  her 
Divine  Child. 

The  next  of  our  American  institutions  which  finds  its  sanction  in 
religion  is  the  public  school.  The  distinctive  feature  of  our  national 
system  of  education  is  civil  control.  This  is  in  the  necessity  of  the 
case.  As  every  American  child  is  a  sovereign  in  his  own  right,  born 
to  his  apportionate  share  of  the  government,  it  is  primarily  important 
that  he  should  be  educated  for  his  place.     Longfellow  says: 

There  is  a  poor  blind  Samson  in  this  land, 

Shorn  of  his  strength  and  bound  with  bands  of  steel 
Who  may  in  some  grim  revel  raise  his  hand, 

And  shake  the  pillars  of  the  commonweal. 

The  blind  Samson  of  America  is  enfranchised  ignorance.  It  was 
in  wise  apprehension  of  this  danger  that  our  Puritan  forefathers 
required  every  fifty  families  to  hire  a  pedagogue  and  every  hundred 
families  to  build  a  schoolhouse.  The  teaching  of  religion  was  com- 
pulsory in  these  early  schools,  but,  as  a  rule,  under  such  conditions  as 
abated  all  danger  of  denominational  bias.  There  were  no  Godless 
Schools.  Indeed  it  may  be  seriously  questioned  whether  at  this 
stage  of  Christian  civilization  there  can  be  any  such  thing  as  a  God- 
less school.  Remove  the  Bible  from  the  curriculum  if  you  will,  you 
cannot  eliminate  God  from  history  and  science.  His  name  shines  from 
the  current  pages  of  our  text  books  like  the  sun,  reflected  from  the 
heavens  on  a  starry  night. 


892  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

Observe,  however,  it  is  not  proposed  to  alienate  religion  from 
national  affairs.  On  the  contrary,  by  their  mutual  interdependence 
the  wise  and  effective  influence  of  each  upon  the  other  must  be  greatly 
enlarged.  It  could  not  be  otherwise.  True  religion  is  all  pervasive; 
it  touches  life  at  every  point  in  its  circumference,  physically  and  intel- 
lectually, socially  and  politically,  every  way.  As  the  atmosphere 
presses  upon  the  human  body  with  a  force  of  fifteen  pounds  to  the 
square  inch  of  surface,  so  religion  presses  upon  the  body  politic,  and  all 
the  more  if  it  be  free  as  air.  The  establishment  as  usually  found  rep- 
resents not  religion  in  a  larger  sense  but  only  a  small  denominational 
part  of  it.  What  right  has  a  sect  to  grow  fat  at  the  expense  of  the 
great  body  of  religionists?  Every  farthing  taken  from  the  national 
exchequer  to  foster  an  establishmeut  of  this  sort  is  a  wrong  against 
the  public  conscience. 

The  just  attitude  of  the  government  toward    all  religious  bodies 

whose  tenets  do  not  contravene  its  welfare,  is  impartial  sufferance  and 

Government    protection.     Church  and  state  are  co-ordinate  powers,  each  supplement- 

SSSaU^Rer^I    ^"^  ^"^  upholding  the  other  and  both  alike  ordained  of  God.     It  is, 

ione.  '    therefore,  the  duty  of  all  religionists  to  sustain  the  government,  to  obey 

dignities  and  recognize  the  authority  of  the  powers  that  be.     We  are 

bound  to  ''render  unto  Caesar  the  things  that  are   Caesar's."     On  this 

the  church  recognizes  the  function  of  the  civil  administration  as  the. 

impartial  champion  of  the  religious  rights  of  all. 

In  this  view  of  the  inter-relation  of  the  church  and  states  lies  the 
function  of  all  moral  legislation.  The  Sabbath  law,  for  example,  is 
defended  on  the  ground  of  the  individual  right  to  rest  and  worship 
without  disturbance.  By  the  recognition  of  thic  principle  the  influ- 
ence of  the  churches  is  enlisted  in  civil  reform.  Under  it  has  grown 
up  the  organized  charities  which  cover  the  land.  The  church  with- 
holds her  grasp  from  the  public  treasury;  the  state  confiscates  no 
ecclesiastical  holdings.  The  humblest  body  of  believers  is  secure  in  its 
rights.  The  government  is  bound  to  defend  it  in  the  exercise  of  its 
religion,  however  peculiar,  so  long  as  this  is  not  in  contravention  of 
the  fundamental  principle  of  the  state  or  dangerous  to  its  welfare. 
This  is  involved  in  the  very  thought  of  religious  freedom.  And  these  are 
the  boundaries  of  the  American  establishment  which,  when  realized, 
must  furnish  forth,  as  we  believe,  the  theocracy  of  the  Golden  Age, 
the  Commonwealth  of  God. 

Thus  we  close  where  we  began,  with  Christianity  at  the  center. 
Christ,  the  great  leveler,  is  King  over  all.  The  cross,  the  great  evan- 
gelizer,  throws  its  luminous  shadow  over  courts  and  legislatures,  homes, 
workshops  and  schoolhouses,  from  the  lakes  to  the  gulf,  from  Sandy 
Hook  to  the  Golden  Gate.  San  Salvador  is  our  country's  name.  Land 
of  the  Saviour  may  it  ever  be! 


Religious  D^ty  to  the  N^g^o, 

Paper  by  MRS.  FANNY  B.  WILLIAMS,  of  Chicago. 


HE  strength  and  weakness  of  the  Christian  re- 
ligion as  believed,  preached  and  practiced  in 
the  United  States,  is  aptly  illustrated  in  its  in- 
fluence as  a  civilizing  and  educational  force 
among  the  colored  people  of  this  country.  The 
negro  was  brought  to  this  country  by  Chris- 
tians, for  the  use  of  Christians,  and  he  has  ever 
since  been  treated,  estimated  and  gauged  by 
what  are  called  Christian  ideas  of  right  and 
wrong. 

The  negro  has  been  in  America  so  long 
and  has  been  so  completely  isolated  from 
everything  that  is  foreign  to  American  notions, 
as  to  what  is  compatible  with  Christianity,  that 
he  may  be  fittingly  said  to  be  entirely  the  pro- 
duct of  Christian  influences.  The  vices  and  virtues  of  the  American 
negro  are  the  same  in  kind  and  degree  as  those  of  the  men  and  women 
from  whom  he  has  been  learning,  by  precept  and  example,  all  that  he 
knows  of  God  and  of  humanity.  The  fetiches  and  crudities  of  the  dark 
continent  have  long  since  ceased  to  be  a  part  of  his  life  and  character, 
he  is  by  every  mark,  impulse  and  aspiration  an  American  Christian, 
and  to  the  American  church  belongs  the  credit  and  responsibility  of  all 
that  he  is  and  is  to  be  as  a  man  and  citizen  of  this  republic. 

Religion,  like  every  other  force  in  America,  was  first  used  as  an 
instrument  and  servant  of  slavery.  All  attempts  to  Christianize  the 
negro  were  limited  by  the  important  fact  that  he  was  property  of  a 
valuable  and  peculiar  sort,  and  that  the  property  value  must  not  be  dis- 
turbed, even  if  his  soul  were  lost.  If  Christianity  could  make  the 
negro  docile,  domestic  and  less  an  independent  and  fighting  savage, 
let  it  be  preached  to  that  extent  and  no  further.  Do  not  open  the 
Bible  too  wide. 

Such  was  the  false,  pernicious  and  demoralizing  Gospel  preached 
to  the  American  slave  for  two  hundred  years.  But,  bad  as  this  teach- 
ing was,  it  was  scarcely  so  demoralizing  as  the  Christian  ideals  held  up 
for  the  negro's  emulation.    When  mothers  saw  their  babes  sold  by 

893 


The  Negro 
a   Product    o  f 
Christian    I  n 
flaence. 


894  ^'-^^   WORLD'S  CONGRESS  OF  RELIGIONS. 

Christians  on  the  auction  block  in  order  to  raise  money  to  send  mis- 
sionaries to  foreign  lands;  when  black  Christians  saw  white  Christians 
openly  do  everything  forbidden  in  the  Decalogue;  when,  indeed,  they 
saw,  as  no  one  else  could  see,  hypocrisy  in  all  things  triumphant 
everywhere,  is  it  not  remarkable  if  such  people  have  any  religious 
sense  of  the  purities  of  Christianity?  People  who  are  impatient  of  the 
moral  progress  of  the  colored  people  certainly  are  ignorant  as  to  how 
far  talse  teachings  and  vicious  examples  tended  to  dull  the  moral 
senses  of  the  race. 

As  it  is  there  is  much  to  be  unlearned  as  well  as  to  be  learned. 
Th9  Negro  That  there  is  something  higher  and  better  in  the  Christian  religion 
Docie.  than  rewards  and  punishments  is  a  new  lesson  to  thousands  of  colored 

people  who  are  still  worshiping  under  the  old  dispensation  of  the  slave 
Bib'e.  But  it  is  not  an  easy  task  to  unlearn  religious  conceptions. 
"Servants,  obey  your  masters,"  was  preached  and  enforced  by  all  the 
cruel  instrumentalities  of  slavery,  and  by  its  influence  the  colored  peo- 
ple were  made  the  most  valued  slaves  in  the  world.  The  people  who 
in  y\frica  resisted  with  terrible  courage  all  invasions  of  the  white  races 
became  through  Christianity  the  most  docile  and  defenseless  of  serv- 
ants. 

Knowing  full  well  that  the  religion  offered  to  the  negro  was  first 
stripped  of  moral  instructions  and  suggestions,  there  are  thousands 
of  white  church  members  even  who  charge,  or  are  ready  to  believe,  that 
the  colored  people  are  a  race  of  moral  reprobates.  Fortunately  the 
negro's  career  in  America  is  radiant  with  evidence  showing  that  he  has 
always  known  the  difference  between  courage  and  lawlessness  of  all 
forms,  and  anarchy  in  this  country  is  not  of  negro  origin  nor  a  part  of 
his  history. 

There  was  a  notable  period  in  the  history  of  this  country  when 
the  moral  force  of  the  negro  character  was  tested  to  an  extraordinary 
extent  and.  he  was  not  found  wanting.  When  the  country  was  torn 
asunder  by  the  passions  of  civil  war,  and  everybody  thirsted  for  blood 
and  revenge  in  every  violent  form,  when  to  ravage  and  kill  was  the  all- 
controlling  passion  of  the  hour,  the  negro's  opportunity  for  retribution 
was  ripe  and  at  hand. 

The  men  who  degraded  the  race  and  were  risking  everything  to 
continue  that  degradation,  left  their  widows,  their  daughters,  their 
mothers,  wealth  and  all  the  precious  interests  of  home,  in  the  keeping 
of  a  race  who  had  received  no  lessons  of  moral  restraint.  It  seems  but 
tame  to  say  that  the  negro  race  was  loyal  to  that  trust  and  responsi- 
bility. Nowhere  in  Christendom  has  such  nobleness  of  heart  and 
moral  fortitude  been  exampled  among  any  people;  and  a  recollection 
of  the  negro's  conduct  under  this  extraordinary  test  should  save  the 
race  from  the  charge  of  being  lacking  in  moral  instincts. 

There  is  yet  another  notable  example  of  the  moral  heroism  of  the 
colored  American  in  spite  of  his  lack  of  real  religious  instruction. 
The  African  Methodist  Episcopal  church,  with  its  million  members, 
vast  property  in  churches,  schools,  academies,  publications  and  learned 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  895 

men  and  women,  is  an  enduring  monument  to  the  righteous  protest  of 
Christians  to  establish  the  mean  sentiment  of  caste  in  religion  and  do- 
grade  us  to  a  footstool  position  at  the  shrine  of  Christian  worship. 
The  colored  churches  of  all  denominations  in  this  country  are  not  evi- 
dences of  our  unfitness  for  religious  equality,  but  they  are  so  many 
evidences  of  the  negro's  religious  heroism  and  self  respect,  that  would 
not  brook  the  canting  assertion  of  mastery  and  superiority  of  .those 
who  could  see  the  negro  only  as  a  slave,  whether  on  earth  or  in 
heaven. 

There  is  another  and  brighter  side  to  the  question  as  to  how  fai  ^  Brighter 
the  Christian  religion  has  helped  the  colored  people  of  America  to  Side, 
realize  their  positions  as  citizens  of  this  proud  republic.  Enough  has 
already  been  said  to  show  that  the  colored  American,  in  spite  of  all 
the  downward  forces  that  have  environed  him,  must  have  been  sus- 
ceptible to  the  higher  influences  of  the  false  teachings  thereof. 
Though  the  Bible  was  not  an  open  book  to  the  negro  before  emanci- 
pation, thousands  of  the  enslaved  men  and  women  of  the  negro  race 
learned  more  than  was  taught  to  them.  Thousands  of  them  realized 
the  deeper  meanings,  the  sweeter  consolations  and  the  spiritual 
awakenings  that  are  a  part  of  the  religious  experiences  of  all  Chris- 
tians. These  thousands  were  the  nucleus  out  of  which  was  to  grow 
the  correct  religious  life  of  the  millions. 

In  justification  of  the  church  it  must  be  said  that  there  has  always 
been  a  goodly  number  of  heroic  men  and  saintly  women  who  believed 
in  the  manhood  and  womanhood  of  the  negro  race,  and  at  all  times 
gave  the  benefit  of  the  best  religious  teachings  of  the  times.  The 
colored  people  gladly  acknowledge  that,  since  emancipation,  the 
churches  of  the  country  have  almost  redeemed  themselves  from  their 
former  sin  of  complicity  with  slavery. 

The  churches  saw  these  people  come  into  the  domain  of  citizen- 
ship stripped  of  all  possessions,  unfurnished  with  intelligence, 
untrained  in  the  school  of  self-sacrifice  and  moral  restraint,  with  no 
way  out  of  the  wilderness  of  their  ignorance  of  all  things,  and  no  lead- 
ership. They  saw  these  people  with  no  homes  or  household  organiza-  r^^  Negro's 
tions,  no  social  order,  no  churches,  no  schools,  and  in  the  midst  of  Outfit  Megre. 
people  who,  by  training  and  instinct,  could  not  recognize  the  man- 
hood of  the  race.  They  saw  the  government  give  these  people  the 
certificate  of  freedom  and  citizenship  without  telling  them  what  it 
meant.  They  saw  politicians  count  these  people  as  «o  many  votes, 
and  laughed  at  them  when  pleading  for  schools  of  learning  for  their 
children. 

They  saw  all  the  great  business  and  industrial  organizations  of  the 
country  ignoring  these  people  as  having  any  possible  relationship  to 
the  producing  and  consuming  forces  of  the  nation.  They  saw  the 
whole  white  population  looking  with  distrust  and  contempt  upon  these 
men  and  women,  new  and  untried  in  the  responsibilities  of  civil  life. 
While  the  colored  people  of  America  were  thus  friendless  and  without 
status  of  any  kind,  the  Christian  churches  came  instantly,  heroically 


896  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

and  powerfully  to  the  rescue.  They  began  at  once  not  only  to  create 
a  sentiment  favorable  to  the  uprising  of  these  people,  but  began  the 
all-important  work  of  building  schools  and  churches. 

They  aroused  the  philanthropic  impulse  of  the  American  people 
to  such  a  degree  that  millions  of  money  and  an  army  of  men  and 
women  have  covered  the  hills  of  the  South  with  agencies  of  regenera- 
tion of  the  white  and  black  slaves  of  the  South.  The  churches  have 
vied  with  each  other  in  their  zeal  for  good  work  in  spreading  the  Gospel 
of  intelligence.  Going  into  states  that  knew  nothing  of  public  school 
systems  they  have  created  a  passion  for  education  among  both  races. 
States  that  have  been  hostile  to  the  idea  of  universal  intelligence  and 
that  at  one  time  made  it  a  criminal  offense  to  teach  black  men  and 
women  to  read  and  write,  have,  under  the  blessed  influence  of  the  mis- 
sionary work  of  the  churches,  been  wonderfully  converted  and  are  now 
making  appropriations  for  the  education  of  colored  children  and 
founding  and  maintaining  institutions  that  rank  as  normal  schools, 
colleges  and  industrial  schools. 

Whatever  may  be  our  just  grievances  in  the  southern  states,  it  is 
fitting  that  we  acknowledge  that,  considering  their  poverty  and  past 
relationship  to  the  negro  race,  they  have  done  remarkably  well  for 
the  cause  of  education  among  us.  That  the  whole  South  should  com- 
mit itself  to  the  principle  that  the  colored  people  have  a  right  to  be 
educated  is  an  immense  acquisition  to  the  cause  of  popular  education. 

We  are  grateful  to  the  American  church  for  this  significant  change 
of  sentiment,  as  we  are  grateful  to  it  for  making  our  cause  and  needs 
popular  at  the  fireside  of  thousands  of  the  best  homes  in  the  country. 
The  moral  force  that  vouched  for  the  expenditure  of  nearly  ;^40,ooo,ooo, 
WhatParther  Voluntarily  given  for  educational  and  church  work  in  the  South  during 
Can  Religion  the  last  twenty-five  years,  is  splendid  testimony  of  the  interest  felt  by 
the  American  people  in  the  cause  of  the  intellectual  and  moral  de- 
velopment of  the  negro  race.  Bearing  in  mind  all  this  good  work 
done  by  the  churches  since  emancipation,  it  is  proper  to  ask,  what  can 
religion  further  do  for  the  colored  people?  This  question  is  itself 
significant  of  the  important  fact  that  colored  people  are  beginning  to 
think  for  themselves  and  to  feel  restive  and  conscious  of  every  limita- 
tion to  their  development. 

At  the  risk  of  underestimating  church  work  m  the  South  I  must 
say  that  religion  in  its  more  blessed  influences,  in  its  wider  and  higher 
reaches  of  good  in  humanity,  has  made  less  progress  in  refining  the 
life  and  character  of  the  white  and  colored  people  of  the  South  than 
the  activity  of  the  church  interests  of  the  South  would  warrant  us  in 
believing.  That  there  is  more  profession  than  religion,  more  so-called 
church  work  than  religious  zeal,  is  characteristic  of  the  American 
people  generally,  and  of  the  southern  people  particularly. 

More  religion  and  less  church  may  be  accepted  as  a  general  an- 
swer to  the  question,  "  What  can  religion  further  do  to  advance  the 
condition  of  the  colored  people  of  the  South?"  It  is  not  difficult  to 
specify  wherein   church  interests  have  failed  and  wherein   religion 


THE  WORLD'S  CONCRESS  OP  RELIGIONS.  g97 

could  have  helped  to  improve  these  people.  In  the  first  place  the 
churches  have  sent  among  us  too  many  ministers  who  have  had  no 
sort  of  preparation  and  fitness  for  the  work  assigned  them.  With  a 
due  regard  for  the  highly  capable  colored  ministers  of  the  country,  I 
feel  no  hesitancy  in  saying  that  the  advancement  of  our  condition  is 
more  hindered  by  a  large  part  of  the  ministry  intrusted  with  leader- 
ship than  by  any  other  single  cause. 

Only  men  of  moral  and  mental  force,  of  a  patriotic  regard  for  the 
relationship  of  the  two  races,  can  be  of  real  service  as  ministers  in  the 
South.  Less  theology  and  more  of  human  brotherhood,  less  declama- 
tion and  more  common  sense  and  love  for  truth,  must  be  the  qualifica- 
tions of  the  new  ministry  that  shall  yet  save  the  race  from  the  evils  of 
false  teachings.  With  this  new  and  better  ministry  will  come  the  reign  - 
of  that  religion  which  ministers  to  the  heart  and  gives  to  all  our  soul 
functions  an  impulse  to  righteousness.  The  tendency  of  creeds  and 
doctrine  to  obscure  religion,  to  make  complex  that  which  is  elemental 
and  simple,  to  suggest  partisanship  and  doubt  in  that  which  is  uni- 
versal and  certain,  has  seriously  hindered  the  moral  progress  of  the 
colored  people  of  this  country. 

The  home  and  social  life  of  these  people  is  in  urgent  need  of  the 
purifying  power  of  religion.     We  do  not  yet  sufficiently  appreciate  the     The  Negro's 
fact  that  the  heart  of  every  social  evil  and  disorder  among  the  colored  le^^Heip.*'* 
people,  especially  of  the  rural  South,  is  the  lack  of  those  inherent  moral 
potencies  of  home  and  family  that  are  the  well-springs  of  all  the  good 
in  human  society. 

In  nothing  was  slavery  so  savage  and  so  relentless  as  in  its  at- 
tempted destruction  of  the  family  instincts  of  the  negro  race  in  Amer- 
ica. Individuals,  not  families;  shelters,  not  homes;  herding,  not  mar- 
riages, were  the  cardinal  sins  in  that  system  of  horrors.  Who  can  ever 
express  in  song  or  story  the  pathetic  history  of  this  race  of  unfortunate 
people  when  freedom  came,  groping  about  for  their  scattered  off- 
spring with  only  instinct  to  guide  them,  trying  to  knit  together  the 
broken  ties  of  family  kinship?  It  was  right  at  this  point  of  rehabili- 
tation of  the  home  life  of  these  people  that  the  philanthropic  efforts  of 
America  should  have  begun.  It  was  right  here  that  religion  in  its  hu- 
manitarian tendencies  of  love,  in  its  moral  direction  and  purifying 
force,  was  most  needed,  and  still  is  most  needed.  Every  preacher  and 
every  teacher  in  the  South  will  tell  us  that  preaching  from  the  pulpit 
and  teaching  in  the  schoolhouse  is  but  half  done  so  long  as  the  homes 
aro  uninstructed  in  that  practical  religion  that  can  make  pure  and 
sacred  every  relationship  it  touches  of  man,  woman  and  child. 

Religion  should  not  leave  these  people  alone  to  learn  from  birds 
and  beasts  those  blessed  meanings  of  marriage,  motherhood  and  fam- 
ily. Religion  should  not  utter  itself  only  once  or  twice  a  week  through 
a  minister  fiom  a  pulpit,  but  should  open  every  cabin  door  and  get  im- 
mediate contact  with  those  who  have  not  yet  learned  to  translate  into 
terms  of  conduct  the  promptings  of  religion. 
57 


Xhe  Catholic  Qhurch  and  the  N^S^o  Race, 

Address  by  REV.  J.  R.  SLATTERY,  of  Baltimore,  Md. 


Nature  Against 
Slavery. 


^^^^  N  the  eyes  of  the  Catholic  church  the  negro  is 

"^  ,A^^^  a  man.     Her  teaching  is  that  through  Christ 

^JT^KKbIS  there  is  established  a  brotherly  bond  between 

man  and  man,  people  and  people. 

Just  as  in  the  order  of  nature  we  have  a 
common  origin,  so  in  the  order  of  grace  we 
have  a  like  source  and  the  same  channels  of 
salvation.     The  same  divine  banquet  is  offered 
to  black  and  white.     The  same  divine  bless- 
ings of  grace  and  eternal  life  belong  to  both. 
As  St.  Paul  tells  us,  *'For  you  are  all  children 
of  God  by  faith  in  Jesus  Christ,  for  as  many  of 
you  as  have  been  baptized  in  Christ  have  put 
on  Christ.     There  is  neither  Jew  nor  Greek; 
there  is  neither  bond  nor  free;  there  is  neither  male 
nor  female." 
From  these  Christian  principles  it  follows  that  there  can  be  no 
slave,  save  him  who  is  in  bondage  to  sin,  for  as  Leo  X.  declared,  "Not 
the  Christian  religion  only,  but  nature  itself  cries  out  against  slavery." 
Our  Christian  advantages  flow^  from  our  spiritual  birth  and  adop- 
tion into  the  family  of  God.     It  is  from  truth  that  comes  our  dignity, 
not  from  color  or  blood. 

From  the  beginning  the  church  has  labored  to  carry  out  these 
principles.  In  writing  to  Philemon,  St.  Paul  insists  that  they  who  have 
an  intercommunion  of  faith  should  have  also  an  intercommunion  of 
charity.  Christians  vied  with  each  other  in  manumitting  their  slaves; 
the  church  itself  having  ordered  it  to  be  proposed  to  Christians  as  a 
proper  legacy  in  their  wills. 

Bishops  even,  Ambrose,  Augustine,  Hilary  and  countless  others, 
melted  down  the  consecrated  gold  and  silver,  alienated  the  gifts  and 
ornaments  of  their  basilicas,  in  order  to  redeem  slaves.  Two  orders 
were  established  in  the  church  for  the  redemption  of  slaves — the  Or- 
ders of  the  Most  Holy  Trinity  and  of  Our  Lady  of  Mercy. 

Furthermore,  by  restoring  free  labor,  which  had  died  out  under 
Roman  Caesarism  and  Roman  slavery,  the  church  raised  the  dignity  of 

898 


•      THE  WORLD'S  CONGRESS  OF  RELIGIONS.  809 

the  workman  and  struck  at  the  same  time  the  deathknell  of  slavery. 
After  the  rise  of  negro  slavery  in  the  fifteenth  and  sixteenth  centuries 
the  Catholic  church  applied  her  great  principles  of  the  natural  unity 
of  the  human  race  and  the  same  supernatural  destiny  to  that  infamous 
trafific.    Urban  VIII.,  Benedict  XIV.  and  Gregory  XVI.  condemned  it. 

Wherever  the 'Catholic  church  has  influence  there  is  no  negro 
question.  Brazil,  by  a  stroke  of  the  pen,  emancipated  her  slaves,  while 
the  United  States  waded  through  oceans  of  blood  to  emancipate  them. 
Whatever  misery  afflicts  Spanish  America,  the  Catholic  instinct  of 
human  equality  has  delivered  it  from  race  antagonisms.  There  is  no 
negro  problem  in  Catholic  South  America. 

The  Catholic  church  forever  restricts  bondage  to  bodily  service, 
the  bondman  being  in  her  eyes  a  man,  a  moral  being  with  a  conscience 
of  his  own,  which  no  master  under  any  cloak  may  invade.  For  she  has 
the  one  law  for  master  and  slave,  one  code  of  morality  binds  both; 
each  is  accountable  for  his  own  deeds  before  the  Just  Judge.  "God," 
says  St.  Augustine,  "gave  man  dominion  over  the  irrational  creatures, 
but  not  over  the  rational."  The  church,  moreover,  always  insisted  on 
the  Christian  marriage  of  the  slave,  thereby  holding  that  he  is  a  person 
and  not  a  chattel. 

For  she  teaches  that  marriage  is  a  free  contract,  into  which  none 
but  persons  can  enter.     Catholic  theologians  also  hold  that  the  minis-        Tho  Equality 
ters  of  marriage  are  the  contracting  parties;  now  none  but  persons  can      Kace!^^   Negro 
be  ministers  of  the  sacrament.     Hence,  in  blessing  the  marriage  of  the 
negro  slaves,  the  holy  church    recognized  their  manhood  and  external 
liberty. 

It  may  be  well,  however,  to  emphasize  the  position  of  the  Catho- 
lic church  still  more.  She  asserts  the  unity  of  the  race.  The  negro, 
then,  is  of  the  race  of  Adam,  created  by  the  same  God,  redeemed  by 
the  same  Saviour,  and  destined  to  the  same  heaven  as  the  white  man. 
In  matters  of  morality  she  makes  no  difference.  The  Decalogue  of 
Moses  obliges  blacks  as  well  as  whites;  the  precepts  of  Sunday  wor- 
ship, of  Friday  abstinence,  of  Lenten  fast,  bind  the  blacks  as  strictly  as 
they  do  the  whites.  For  both  races  have  the  same  baptismal,  marriage 
and  burial  services,  the  same  doctrine,  the  same  sacraments,  the  same 
worship,  the  same  communion,  the  same  promises,  the  same  privileges, 
the  same  hopes. 

A  pen  picture  may  describe  the  negroes  as  numbering  eight  to 
nine  millions;  living  in  one  section  of  our  land,  and  that  the  least 
Catholic,  just  emerged  from  slavery,  enjoying  the  franchise;  learning 
how  to  read  and  write;  two-thirds  of  them  living  on  plantations;  one  and 
all  made  to  feel  a  frightful  ostracism,  which  descends  so  deep 
as  to  exclude  them,  in  some  places,  from  public  conveyances;  a  people 
one-half  of  whom  have  no  religion,  and  the  other  half  are  professing 
only  a  shade  of  sentimental  belief.  Yet  there  is  a  cheerful  view  to  be 
taken.  They  are  not  rebels  against  public  authority.  They  are  law- 
abiding  citizens.  They  love  the  worship  of  God;  in  their  childish  way 
they  desire  to  love  God;  they  long  for  and  relish  the  supernatural; 


900 


THE  WORLD'S  CONGRESS  OE  RELIGIONS. 


The    Human 
tlace  One. 


they  willingly  listen  to  the  word  of  God;  their  hearts  burn  for  the 
better  gifts.  They  are  hard  working;  patiently  and  forgivingly  do  they 
bear  their  wrongs. 

It  is  related  of  Michael  Angelo  that  going  along  the  streets  of 
Rome  he  espied  a  rough,  unhewn  block  of  marble.  "There  is  an 
angel  hidden  there,"  he  said,  pointing  to  the  stone.  Having  had  it 
brought  to  his  studio  the  immortal  artist  soon  began  to  chip  it  and 
to  hack  it  and  to  shape  it,  till  finally  there  came  forth  from  it  the  fault- 
less angel  in  marble  which  his  prophet  eyes  had  seen  in  it. 

A  similar  block  of  marble  is  the  negro;  far  harder  to  work  upon 
than  the  Carrara  lump  of  Michael  Angelo,  because  the  chisel  must  be 
applied  to  the  human  heart.  And  has  the  negro  a  human  heart?  Is 
he  a  man?  Yes,  thank  God;  he  is  a  man,  with  all  the  affections  and 
longings,  all  the  faculties  and  qualities  of  human  kind.  Behold,  then, 
it  is  his  manhood  that  is  the  first  ground  of  our  hope. 

The  future  of  the  negro  appears,  therefore,  hopeful,  for  it  rests 
principally  on  the  great  truth  that  the  human  race  is  one.  There  is 
one  Lord,  one  God,  one  Father  of  all.  From  this  we  rise  to  the  super- 
natural destiny  of  our  common  humanity:  One  Jesus  Christ,  one 
church,  one  life  of  probation,  one  heaven,  one  hell.  The  negro  has 
everything  that  makes  a  man,  everything  that  makes  a  Christian. 
As  the  negro  passed  out  of  slavery  it  was  the  Catholic  church 
which  could  say  to  him  with  the  apostle,  in  his  new  relation,  **  For  ye 
have  not  received  the  spirit  of  bondage  again  to  fear,  but  ye  have 
not  received  the  spirit  of  adoption  whereby  we  cry,   Abba!  Father!  " 

Yes,  the  human  race  predestinated  to  Christian  grace  and  so  ad- 
mirably recognized  by  the  church  is  the  foundation  of  our  hopes.  The 
negro's  heart,  like  the  white  man's,  is  essentially  good.  Here  we  have 
a  foothold.     Grace,  we  know,  builds  upon  nature. 

The  manhood  of  the  negro  race,  moreover,  is  a  truth  of  religion, 
and  one  which  Leo  XIII.  has  well  insisted  upon  in  his  letter  to  the 
bishops  of  Brazil  at  the  time  of  the  emancipation  of  the  slaves  of  that 
country.  "  It  was  sin,"  he  writes,  "  which  deserved  the  name  of  slavery; 
it  was  not  natural.  From  the  first  sin  came  all  evils,  and  especially 
this  perversity  that  there  were  men,  who,  forgetful  of  the  original 
brotherhood  of  the  race,  instead  of  seeking,  as  they  should  naturally 
have  done,  to  promote  mutual  kindness  and  mutual  respect,  following 
their  evil  desires,  began  to  think  of  other  men  as  their  inferiors  and  to 
hold  them  as  cattle  born  to  the  yoke."  And  the  argument  which  we 
hear  so  often  in  political  agitation  and  read  so  much  in  the  public 
press,  viz.,  that  by  nature  the  black  man  is  inferior,  Leo  XIII.  declares 
an  outrage  on  our  common  humanity. 


Qhristianity  and  the  Social  Question. 

Paper  by  PROF.  F.  G.  PEABODY,  of  Harvard  University. 


HE  age  in  the  history  of  human  thought  is 
marked  by  one  central  problem  which  stands 
out  from  a  distance  against  the  horizon  of  the, 
past  as  the  outline  of  some  mountain  stands  out 
miles  away,  against  the  sky.  In  one  age,  as  in 
that  of  Luther,  the  center  of  European  thought 
lay  in  a  problem  of  theology;  in  another  age, 
as  in  that  of  Kant,  this  commanding  interest 
was  held  by  a  question  of  philosophy;  fifty 
years  later,  in  the  time  of  Darwin,  the  critical 
problem  was  one  of  science,  and  both  the 
theologian  and  philosopher  had  to  recast  their 
formulas  under  the  new  thought  of  evolution. 
And  now,  fifty  years  later  still,  with  a  distinct- 
ness hardly  reached  before,  a  new  era  finds  its 
center  of  interest  in  a  new  problem. 

We  do  not  have  to  wait  for  the  philosophic  historian  to  look  back 
on  our  time,  as  we  look  back  on  that  of  Luther,  or  Kant,  or  Darwin,  for 
the  mark  which  must  always  stamp  the  present  age.  It  is  already  past 
a  doubt  what  the  great  Master  of  the  ages,  in  His  division  of  labor 
through  the  history  of  man,  is  proposing  that  this  special  age  of  ours 
shall  do. 

The  center  of  interest,  alike  for  philosophers  and  agitators,  for 
thinkers  and  workers,  for  rich  and  poor,  lies  at  the  present  time  in  what 
we  call  the  "social  question."  The  needs  and  hopes  of  human  society,  q^^io'J,?*''^ 
its  inequalities  of  condition,  its  industrial  conflicts,  its  dreams  of  a 
better  order — these  are  the  themes  which  meet  us  daily  in  the  books 
and  magazines,  the  lectures  and  sermons,  which  speak  the  spirit  of  the 
present  age.  Never  before  in  the  history  of  the  world  were  the  moral 
sense  of  all  classes  thus  awakened  to  the  evils  of  the  present  or  the 
hopes  of  the  future. 

Once  the  relations  of  rich  and  poor,  or  employer  and  employe, 
were  regarded  as,  in  large  degree,  natural  conditions,  not  to  be 
changed,  but  simply  to  be  endured.     Now,  with  a  great  suddenness, 

901 


The  Social 


era 


902.  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

there  has  spread  through  all  the  civilized  countries  a  startling  gospel 
of  discontent,  a  new  restlessness,  a  new  conception  of  philanthropy. 

The  same  subjects  are  being  discussed  in  workingmen's  clubs  and 
in  theological  seminaries.  It  is  the  age  of  the  social  question.  And 
of  this  concentration  of  attention  in  the  problem  of  human  society 
there  is  one  thing  to  be  said  at  the  very  start.  It  is  to  be  counted  by 
us  who  live  in  this  present  age,  as  a  great  blessing.  The  needs  and 
hopes  of  society  open,  indeed,  into  very  difficult  questions,  often  into 
very  pathetic  ones,  sometimes  into  very  tragic  ones,  but  such  questions 
have  at  least  two  redeeming  traits  which  make  the  age  devoted  to 
them  a  fortunate  age.  They  are  very  large  questions.  Some  epochs 
in  history  have  been  devoted  to  questions  which  were  very  near  but 
very  small — such  as  questions  of  personal  culture  or  taste,  and  some  to 
questions  which  were  very  large,  but  very  remote — such  as  the  contro- 
versies which  once  rent  Christendom  as  to  the  interior  nature  of  the 
Not  Our-  Godhead,  but,  for  the  present,  we  are  happily  freed  both  from  small- 
seiveabut  0th-  ness  and  remoteness.  We  are  called  to  think,  chiefly,  not  of  ourselves, 
but  of  others,  and  that  gives  us  a  large  subject,  and  we  are  called  to 
think  of  others  as  bound  up  with  us  in  the  social  order — that  gives  us  a 
near  subject. 

Here  is  a  situation  which  should  first  of  all  make  us  glad.  A  time 
which  thus  redeems  the  mind  from  smallness  and  from  unreality  may 
be  a  time  of  special  apprehensions  and  grave  demands,  but  it  is  a  time, 
at  least,  in  which  it  is  invigorating  and  wholesome  to  live.  It  has  many 
of  the  characteristics  of  the  time  when  Jesus  of  Nazareth,  reading  the 
signs  of  His  own  age,  opened  the  book  of  the  prophet  Isaiah  and  found 
the  place  where  it  was  written,  "The  Spirit  of  the  Lord  is  upon  me  be- 
cause He  hath  anointed  me  to  preach  the  Gospel  to  the  poor;  He 
hath  sent  me  to  heal  the  broken-hearted,  to  preach  deliverance  to  the 
captives  and  recovering  of  sight  to  the  blind;  to  set  at  liberty  them 
that  are  bound,  to  preach  the  acceptable  year  of  the  Lord."  We,  too, 
are  set  free  in  these  days  of  the  remoter  controversies  of  theology,  or 
the  narrower  study  of  tradition  and  law;  and  are  anointed  to  preach  a 
gospel  of  social  welfare  and  to  the  healing  and  recovering  of  the 
bruised  and  broken- hearted  of  the  modern  world;  and  that  is  what 
makes  this  year  of  the  Lord,  to  any  thoughtful  student  of  human  pro- 
gress, an  acceptable  year  in  which  to  live  and  to  learn. 

But  now,  as  we  thus  observe  the  signs  of  the  times,  a  further 
question  presses  upon  us.  What  has  religion  to  say  to  this  problem 
of  the  modern  ag-e?  What  has  Christianity  to  do  with  these  things? 
What  is  the  attitude  of  Christ's  disciples  toward  these  varied  pro- 
grammes of  reform?  And,  as  we  face  this  question,  there  opens  up 
before  us,  first  of  all,  two  ways  in  which  Christians  have  often  tried  to 
answer  it;  or,  to  speak  more  accurately,  have  often  avoided  the 
answering  of  it  and  shirked  the  real  issue  in  the  case. 

On  the  one  hand,  the  Christian  may  try  to  dismiss  the  question 
from  his  mind.  **Why,"  he  may  ask  himself,  "should  such  worldly 
problems  as  wealth  and  poverty,  capital  and  labor,  intrude  themselves 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  903 

.iito  the  sacredness  of  my  worship?  In  the  church  I  am  thinking  of 
my  soul;  elsewhere  I  will  think  of  my  business.  In  worship  let  me 
find  peace  with  my  God.  Peace  with  my  employers,  my  tenants,  my 
lands,  is  a  matter,  not  of  the  church  or  the  Lord's  Elay,  but  of  the 
market  and  the  mill. 

Often  enough  have  Christians  pursued  this  policy  as  to  worldly 
affairs.  Often  enough  has  the  language  of  religion  been  kept  clean  of 
the  phrases  of  the  street,  and  worship  has  seemed  to  become  more 
sacred  thereby.     But  the  inevitable  reaction  has  to  come  from  such  a 

view.     If  the  Christian  church  is  to  have  no  interest  in  the  social  dis-     p,, ,  _  ,^ 

tresses  and  problems  of  the  time,  then  those  who  are  most  concerned  dififerent. 
with  such  distresses  and  problems  will  have  no  interest  in  the  Christian 
church.  The  simple  fact  which  we  have  to  face  today  is  this,  that  the 
working  classes  have,  as  a  rule,  practically  abandoned  the  churches 
and  left  them  to  be  the  resorts  of  the  prosperous;  and  the  simple 
reason  for  this  desertion  is  the  neutrality  of  the  churches  toward  the 
social  problems  of  the  time. 

This  personal  method  of  Jesus  has  been  taken  up  into  the  history 
of  the  world.  The  new  value  of  the  individual  has  become  the  key 
of  modern  thought.  A  new  brotherhood,  a  new  philanthropy,  sprang  Vaioe  of  the 
from  this  root  of  the  worth  of  even  the  humblest  soul.  The  Protest-  ^  ^^^  ^^  ' 
ant  Reformation  was  an  appeal  to  the  individual  reason.  Modern 
philosophy,  modern  jurisprudence,  all  alike  have  accustomed  us  to 
this  sense  of  the  individual  as  the  center  of  concern.  "The  move- 
ment of  progressive  societies,"  says  Sir  Henry  Main  in  his  "Ancient 
Law,"  "has  been  uniform  in  one  respect.  The  individual  is  steadily 
substituted  for  the  family  as  the  unit  of  which  civil  laws  take  account." 
So  far,  then,  the  method  of  Christ  seems  to  stand  apart  from  the  prob- 
lem of  society.  It  seems  to  confirm  Christians  in  their  neutrality  to- 
ward social  questions  and  needs.  What  has  the  church,  from  this 
point  of  view,  to  do  with  social  questions?  The  church  has  but  to 
deliver  the  message  of  Christ  for  the  saving  of  the  individual  soul. 

But  in  reality  there  is  one  whole  side  of  the  teaching  of  Jesus  which 
such  a  view  entirely  ignores.  Suppose  one  goes  on  to  ask  humbly: 
Why  does  Christ  thus  appeal  to  the  individual?  Why  is  the  single 
soul  of  such  infinite  worth  to  Him?  Is  it  for  its  own  sake?  Is  there 
this  tremendous  significance  about  my  little  being  and  doing  that  it 
has  its  own  isolated  worth?  Not  at  all.  A  man's  life,  taken  by  itself, 
is  just  what  it  seems,  a  very  insignificant  affair.  What  is  it  that  gives 
significance  to  such  a  single  life?  It  is  its  relation  to  the  whole  of 
which  it  is  a  part.  Just  as  each  minutest  wheel  is  essential  in  some 
great  machine,  just  as  the  health  of  each  slighted  limb  or  organ  in  your 
body  affects  the  vitality  and  health  of  the  whole,  so  stands  the  indi- 
vidual in  the  organic  life  of  the  social  world.  "We  are  members  one  of 
another,"  "We  are  one  body  in  Christ,"  "No  man  liveth  or  dieth  to 
himself" — so  runs  the  Christian  conception  of  the  common  life;  and  in 
this  organic  relationship  the  individual  finds  the  meaning  and  worth  of 
his  own   isolated   self.      What  is   this   conception   in   Christ's    pwn 


904  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

language?  It  is  his  marvelous  ideal  of  what  he  calls  "the  kingdom  ot 
God,"  that  perfected  world  of  humanity  in  which,  as  in  a  perfect  body, 
each  part  should  be  sound  and  whole,  and  thus  the  body  be  complete. 
How  Jesus  looked  and  prayed  for  this  coming  of  a  better  v/orld!  The 
kingdom  of  heaven  is  the  one  thing  to  desire.  It  is  the  good  seed  of 
the  future;  it  is  the  leaven  dropped  into  the  mass  of  the  world;  it  is 
the  hidden  treasure,  the  pearl  of  great  price.  It  may  come  slowly,  as 
servants  look  for  a  reckoning  after  years  of  duty  done;  it  may  come 
suddenly,  as  virgins  wake  and  meet  the  bridegroom. 

However  and  wherever  this  Christian  commonwealth,  this  king- 
dom of  God,  arrives,  then  and  there  only  will   the  hopes  of  Jesus  be 
fulfilled.     "Thy  kingdom  come"  is  the  central  prayer  of  the  disciple  of 
uA-ofi^"^^^®'®     Christ.     What  does  this  mean,  then,  as  to  Christ's  thought  of  societv? 

Docial  Order.  -^  .,,  1,1  -    t  ^  tt-^-i^,  ,/t 

It  means  that  a  completed  social  order  was  His  highest  dream.  We 
have  seen  that  He  was  the  great  individualist  of  history.  We  now 
see  that  He  was  the  great  socialist  as  well.  His  hope  for  man  was  a 
universal  hope.  What  He  prophesied  was  just  that  enlarged  and  con- 
solidated life  of  man  which  many  modern  dreams  repeat,  where  all  the 
conflicts  of  selfishness  should  be  outgrown,  and  there  should  be  one 
kingdom  and  one  king;  one  motive,  that  of  love;  one  unity,  that  of 
the  Spirit;  one  law,  that  of  liberty.  Was  ever  socialistic  prophet  of  a 
revolutionary  society  more  daring  or  sanguine,  or,  to  practical  minds, 
more  impracticable  than  this  visionary  Jesus  with  His  assurance  of  a 
coming  kingdom  of  God. 

But  how  can  it  be,  we  go  on  to  ask  once  more,  that  the  same 
teacher  can  teach  such  opposite  truths?  How  can  Christ  appeal  thus 
to  the  single  soul  and  yet  hope  thus  for  the  kingdom?  How  can  He 
be  at  once  the  great  individualist  and  the  great  socialist  of  history? 
Are  we  confronted  with  an  inconsistency  in  Christ's  doctrine  of 
human  life?  On  the  contrary,  we  reach  here  the  very  essence  of  the 
Gospel  in  its  relation  to  human  needs.  The  two  teachings,  that  of 
the  individual  and  that  of  the  social  order,  that  of  the  part  and  that  of 
the  whole,  are  not  exclusive  of  each  other  or  opposed  to  each  other, 
but  are  essential  parts  of  the  one  law  of  Christ. 

Why  is  the  individual  soul  of  such  inestimable  value?  Because 
of  its  essential  part  in  the  organic  social  life.  And  why  is  the  king- 
dom of  God  set  before  each  individual?  To  free  him  from  all  narrow- 
ness and  selfishness  of  aim.  Think  of  those  great  words  of  Jesus, 
spoken  as  He  looked  back  on  His  completed  work:  "  For  their  sakes, 
I  sanctify  Myself."  "  For  their  sakes  " — that  is  the  sense  of  the  com- 
mon life  working  as  a  motive  beyond  all  personal  desire,  even  for  holi 
ness  itself.  "  I  sanctify  Myself" — that  is  the  way  in  which  the  com- 
mon life  is  to  be  saved.  The  individual  is  the  means;  the  kingdom 
of  God  is  the  end. 

The  way  to  make  a  better  world  is  first  of  all  to  make  your  own 
soul  better,  and  the  way  to  make  your  own  soul  better  is  to  stir  it 
with  the  sense  of  the  common  life.  And  so  the  same  Master  of  the 
problem  of  life  becomes  at  once  the  most  positive  of  individualists  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


905 


the  most  visionary  of  socialists.  His  first  appeal  is  personal:  "Sanctify 
thyself."  His  second  call  is  the  common  life:  "For  their  sakes" — 
and  the  end  and  the  means  together  make  the  motto  of  a  Christian 
life — "For  their  sakes  I  sanctify  Myself."  Such  is  Christ  in  His  deal- 
ing with  the  social  question.  He  does  not  ignore  the  social  problems 
of  any  age,  but  He  approaches  them  always  at  their  personal  ends. 
With  unfailing  sagacity  He  declines  to  be  drawn  into  special  questions 
of  legislation  or  programmes  of  reform.  Changes  of  government  are 
not  for  Him  to  make.  "Render  unto  Caesar  the  things  that  are  Caesar's." 
The  precise  form  of  the  coming  Kingdom  is  not  for  Him  to  define. 
*'To  sit  on  My  right  hand  is  not  Mine  to  give." 

It  is  in  vain  to  claim  Jesus  Christ  as  the  expounder  of  any  social 
panacea.  He  simply  brings  all  such  schemes  and  dreams  to  the  test 
of  a  universal  principle,  the  principle  of  sanctifying  one's  self  for  oth- 
ers' sakes,  the  twofold  principle  of  the  infinite  worth  of  the  individual 
and  the  infinite  hope  of  a  kingdom  of  God;  and  of  every  plan  and  work 
which  is  proposed  for  social  welfare,  Christ  says:  "Let  it  begin  with 
the  individual — his  character,  his  liberty,  his  enlargement  of  life — and 
then  out  of  this  individual  sanctification  will  grow  the  better  social 
world." 

Such,  I  say,  is  Jesus  Christ  in  His  relation  to  human  society.  And 
now,  having  unfolded  before  ourselves  the  principle  of  His  teaching, 
let  us  go  on  to  see  its  practical  application  to  the  questions  which  con- 
cern the  modern  world.  Here  is  the  Christian,  facing  the  modern  so- 
cial order,  and  asking  himself  how  its  serious  issues  and  plans  are  to  be 
met.  How  pressing,  how  burning  are  these  questions  which  thus  sur- 
round us,  and  in  some  of  them  each  of  us  has  his  inevitable  part.  On 
the  one  hand,  there  is  the  problem  of  poverty,  and  on  the  other  the 
problem  of  wealth,  each  with  its  own  perils,  both  to  the  persons  in- 
volved and  to  the  welfare  of  us  all.  There  is  the  problem  of  the  em- 
ployer and  the  problem  of  the  employed,  each  with  its  responsibil- 
ity, its  irritations  and  its  threats.  And  then,  growing  out  of  all  these 
conflicts  and  equalities  of  the  time,  there  are  the  dreams  of  some  trans- 
formed future,  when  there  shall  be  no  rich  and  no  poor,  no  employer 
and  no  employed,  but  all  shall  find  the  peace  and  leisure  which  now 
seem,  to  all  almost  alike,  denied.  How  baffling  and  perplexing,  how 
tragic  and  hopeless  often  appear  such  questions  to  the  student  of  the 
time.  How  varied  are  the  panaceas  proposed,  and  how  bitter  the  dis- 
putes. 

What  has  Christ,  let  us  ask  in  the  first  place,  to  say  to  the  prob- 
lem of  poverty?  What  is  the  Christian's  way  of  dealing  with  the 
poor? 

Christian  charity  meets  a  drunken  woman  in  the  streets,  as  did  a 

fair  young  girl  the  other  day,  takes  the  poor  slatternly  wretch  gently 

round  the  waist,  walks  down  the  crowded  thoroughfare  and  puts  the 

half  unconscious  woman  to  bed,  warms  some  soup,  leaves  her  to  sleep, 

and  then  from  day  to  day  visits  the  home  until  for  very  love's  sake  the 

better  life  is  found  and  the  devil  of  drink  cast  out  by  the  new  affec- 
58 


Reform   B  e 
gins  ut  Home. 


Christian  Re- 
form. 


906  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

tion.  In  short,  Christian  charity  sees  in  the  individual  that  which  God 
needs  in  His  perfect  world  and  trains  it  for  that  high  end.  There  is 
more  Christian  charity  in  teaching  a  trade  than  in  alms,  in  finding 
work  than  in  relieving  want. 

What  Christ  wants  is  the  soul  of  His  brother,  and  that  must  be 
Self-Help.  trained  into  personal  power,  individual  capacity,  self  help.  Thus,  true 
Christian  charity  is  the  one  with  the  last  principle  of  scientific  char- 
ity. It  is  the  transforming  of  a  helpless  dependent  into  a  self-respect- 
ing worker.  It  is  as  when  Peter  and  John  stood  at  the  beautiful  gate 
of  the  temple  and  the  lame  man  lay  there,  as  the  passage  says,  "hop- 
ing that  he  might  receive  an  alms;"  but  Peter  fastened  his  eyes  on  him 
and  said:  "Silver  and  gold  have  I  none,  but  such  as  I  have  give  I  unto 
thee.     In  the  name  of  Jesus  of  Nazareth  rise  up  and  walk." 

Such  is  Christ  in  dealing  with  the  poor.  And  now  we  turn,  on  the 
other  hand,  to  the  opposite  end  of  the  social  order.  What,  I  ask  again, 
has  Christ  to  say  to  the  rich?  What  is  the  Christian  theory  of  wealth 
and  its  rights  and  uses?  One  might  again  reply,  as  he  looked  at  some 
sign  of  the  time,  that  there  was  no  such  thing  as  a  Christian  theory  of 
wealth  in  the  modern  world.  The  same  awful  warning  which  Christ 
once  uttered  against  the  rich  of  His  time  seems  to  be  needed  in  all  its 
force  by  many  rich  men  today. 

Luxury  and  ostentation,  indolence  and  extravagance  are  eating 
into  the  heart  of  modern  life  as  they  did  in  that  earlier  Roman  world, 
and  we  begin  to  understand  the  solemn  wisdom  of  Christ  when  He 
We^th^^^  ^^  said:  '*  How  hardly  shall  they  who  have  riches  enter  into  the  king- 
dom." But,  in  reality,  this  condemnation  of  Jesus  was  directed,  not 
against  the  fact  of  wealth,  but  against  the  abuses  and  perils  of  wealth. 
He  was  thinking  of  men's  souls  and  He  saw  with  perfect  distinctness 
how  wealth  tends  to  harden  and  shrivel  the  soul.  "  The  cares  of  this 
world  and  the  deceitfulness  of  riches,"  as  He  said,  "  choke  the  word 
and  it  becometh  unfruitful." 

He  would  have  seen  the  same  thing  now.  We  might  as  well  face 
the  fact  that  one  of  the  severest  tests  of  character  which  our  time 
affords  has  to  be  borne  by  the  rich.  The  person  who  proposes  to 
maintain  simplicity  and  sympathy,  responsibility  and  highmindedness, 
in  the  midst  of  the  wealth  and  luxury  of  the  modern  times,  is  under- 
taking that  which  he  had  better  at  once  understand  to  be  very  hard. 
The  rich  have  some  advantages,  but  they  unmistakably  have  also  many 
disadvantages,  and  the  Christianization  of  wealth  is  beyond  question 
the  most  serious  of  modern  problems. 

But  this  is  not  saying  that  rich  men  should  be  abolished.  Wealth 
only  provides  a  severer  school  for  the  higher  virtues  of  life,  and  the 
man  or  woman  who  can  really  learn  the  lesson  of  that  school  has  gained 
one  of  the  hardest  but  also  one  of  the  most  fruitful  experiences  of 
modern  times.  Never  before  did  the  world  provide  so  many  oppor- 
tunities for  the  services  of  wealth,  and  never  before,  thank  God,  did 
so  many  rich  men  hold  their  wealth  as  a  trust  for  whose  use  they  owe 
responsibility  to  their  God. 


Christ    Calls 


THE  WOkLD'S  CONGRESS  OE  RELIGIONS,  Wt 

What,  then,  does  Christ  ask  of  the  rich?  He  asks  that  they  should 
take  the  place  in  the  organism  of  modern  society  which  no  one  else 
can  take  so  well.  If  wealth  will  not  do  its  duty,  then  Christ  sweeps 
it  aside  as  a  hindrance  of  the  coming  kingdom,  as  He  did  with  that 
young  man  who  had  great  possessions.  But  if  the  rich  will  but  meet 
the  rare  opportunity  which  the  new  times  afford,  then  Christ  stands 
for  the  right  of  each  part  in  the  welfare  of  the  whole. 

Christ  calls  the  rich,  that  is,  to  say,  to  the  extraordinary  privilege 
and  happiness  of  the  wise  uses  of  wealth  for  the  common  good.  theRich. 
Wealth  is  like  any  other  gift  of  God  to  you,  like  your  health,  or  your 
intellectual  powers,  or  your  force  of  character;  indeed,  it  is  often  the 
result  of  these  other  gifts,  and  the  same  responsibility  goes  with  all. 
They  are  all  blessings  which,  selfishly  used,  become  the  curses  of  life. 
Your  bodily  strength  may  be  the  source  of  destructive  passions;  your 
intellectual  gift  may  leave  you  a  cynic  or  a  snob;  your  wealth  may 
shrivel  up  your  soul.  But,  taken  as  trusts  to  use,  the  body  and  brain 
and  wealth  are  all  alike  gifts  of  God  which,  the  more  they  are  held 
for  service,  the  more  miraculously  they  enrich  and  refresh  the  giver's 
life. 

Thus,  to  rich  and  poor  alike  Christ  comes  with  His  twofold  doc- 
trines of  society.  And  now  take  the  same  teaching  into  the  larger 
world  of  our  modern  industrial  affairs.  -  How  does  Christ  enter  into 
the  economic  problems  of  modern  life?  How  does  He  deal  with  the 
relations  of  employer  and  employed?  What  are  His  rules  of  trade? 
Who,  in  short,  is  the  Christian  man  of  business? 

At  first  sight  there  might  seem  to  be  no  such  thing  as  Christianity 
in  business.  What  is  the  business  world,  one  asks  himself,  but  a 
scramble  of  self-interest,  a  victory  of  shrewdness  and  cunning,  a  close 
shading  of  one's  conduct  between  what  is  absolutely  illegal  and  what 
is  just  within  the  limits  of  the  game?  What  is  modern  industry,  in 
short,  but  the  new  way  of  warfare  in  which  the  armies  of  great  cor- 
porations are  pitted  against  each  other  and  where  the  great  generals 
get  the  glory  and  the  private  soldiers  do  the  fighting  and  suffer  the 
loss? 

Such  is  the  first  look  of  the  business  world,  a  mere  field  of  battle. 
And  yet  I  suppose  that  if  Jesus  Christ  could  come  again  into  the 
modern  world  He  would  at  once  recognize  that  the  great  present  op- 
portunity for  bearing  witness  to  Him  was  in  the  midst  of  this  battle- 
field of  modern  industrial  life.  There  are  three  ways  with  which  you 
may  deal  with  such  problems  as  the  business  world  of  today  affords. 
One  is  to  run  away  from  them  as  the  early  monks  and  hermits  ran 
away  from  the  world  of  earlier  times.  It  was  so  bad  a  world  that  they 
could  not  conquer  it  and  so  they  fled  to  their  caves  and  monasteries 
to  escape  its  attacks. 

Precisely  this  is  the  spirit  of  the  new  monasticism,  the  spirit  of 
Count  Tolstoi;  the  spirit  of  many  a  communistic  colony,  calling  men 
away  from  all  the  struggle  of  the  world  to  seclusion  and  simplicity.  It 
is  a  beautiful  dream,  this  of  retreat  from  all  the  strain  of  life,  and  yet  it 


908  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

is  none  the  less  a  retreat.     It  is  not  fighting  the  battle  of  life,  but  it  is 

Monasticism  running  away.     It  does  not  solve  the  problem  of  the  modern  world;  it 

Runs  Away.       leaves  it  for  other  people  to  solve.     The  unholy  people  have  to  work 

hard  so  that  the  saints  may  be  idle.     The  battle  has  to  go  on  and  the 

best  troops  are  not  in  the  field. 

A  second  way  to  deal  with  the  world  is  to  stay  in  it,  but  to  be 
afraid  of  it.  Many  good  people  do  their  business  timidly  and  anxiously, 
as  if  it  ought  not  to  interest  them  so  much.  That  is  a  very  common 
relation  of  the  Christian  to  business.  He  thinks  it  is  somehow  wrong 
to  care  so  much  for  his  business.  He  hears  this  world  and  its  affairs 
spoken  of  as  a  vale  of  tears,  a  pilgrimage  to  some  better  home,  but 
still  he  feels  the  joy  of  business  effort,  and  in  the  strain  of  business 
competition  he  has  to  give  ten  hours  a  day  to  things  which  on  Sunday 
he  condemns,  and  so  his  life  is  hopelessly  divided.  He  can  be  a  Chris- 
tian only  half,  much  less  than  half,  the  time.  His  religion  and  his 
business  are  enemies.  The  world  he  has  to  live  in  is  not  God's  world. 
There  is  a  third  way  to  take  the  world  of  business.  It  is  to  believe 
in  it;  to  take  it  as  the  test  of  Christian  life  in  the  modern  age.  It  is 
not  all  clean  or  beautiful,  but  it  has  the  capacity  of  being  shaped  to 
worthy  and  useful  ends.  It  is  as  when  a  potter  bends  over  his  lump 
of  clay  and  finds  it  a  shapeless  mass  that  soils  the  hands  which  work 
it,  yet  knows  that  his  work  is  not  to  wash  his  hands  of  it,  but  to  take 
it  just  as  it  is  and  work  out  the  shapes  of  beauty  and  use  which  are 
possible  within  the  limits  of  the  clay.  So  the  Christian  takes  the  bus- 
iness world.  In  this  warfare  of  industry,  which  looks  so  shapeless 
and  unpromising,  the  Christian  sees  the  possibilities  of  service.  It  is 
^  The  Chris-  not  vcry  clean  or  beautiful,  but  it  can  be  shaped  and  molded  into  an 
tiansTask.  instrument  of  the  higher  life.  That  is  the  Christian's  task  in  the 
business  world. 

Christ  comes  into  the  business  world  of  today  and,  seeking  the 
man  who  wants  to  be  His  disciple,  says  to  him:  "This  world  of  affairs 
is  not  to  be  abandoned,  or  yet  to  be  feared;  it  is  to  be  redeemed.  En- 
ter into  it.  Be  as  sagacious,  far-sighted,  intelligent,  judicious  as  the 
children  of  this  world.  Be  a  thoughtful,  good  man  of  business.  And 
then  add  to  this  self-culture  the  larger  motive,  the  bringing  in  of  My 
kingdom.  Ask  yourself  this  question  of  your  business:  "Am  I  in  it 
hindering  or  helping  the  better  life  of  men?  Am  I  in  any  degree 
responsible  for  the  ends  of  the  present  industrial  system,  or  am  I  les- 
sening them  by  the  methods  'of  my  own?  Is  my  success  at  the  cost  of 
my  employes'  degradation,  or  do  they  share  the  satisfaction  of  my  own 
prosperity?  In  short,  am  I  helping  to  make  this  world  God's  world, 
or  would  it,  if  all  dealt  as  I  do,  soon  be  the  devil's  world?"  Then 
having  answered  this  question  in  your  soul,  realize  still  further 
how  many  of  the  first  signs  of  the  coming  kingdom  wait  for  business 
men  to  show. 

Individualism  means  self-culture,  self-interest,  self-development. 
Socialism  means  self-sacrifice,  self-forgetfulness,  the  public  good. 
Christ  means  both.     Cultivate  yourself,  He  says,  make   the   most '  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  909 

yourself,  enrich  yourself,  and  then  take  it  all  and  make  it  the  instru-     .„    „ 
ment  of  self-sacrifice.     Give  the  perfect  developed  self  to  the  perfect  of  c&istf^^^^ 
common  good.     The  only  permanent  socialism  must  be  based  on  per- 
fected individualism.     The  kingdom  of  God  is  not  to  come  of  itself; 
it  is  to  come  through  the  collective  consecration  of  individual  souls. 

Such,  I  suppose,  is  the  message  which  Christ  has  been  from  the 
beginning  trying  to  explain  to  this  world.  Over  and  over  again  the 
world  has  been  stirred  by  great  plans  of  external  change,  political, 
legislative  or  social  plans,  and  always  Christ  has  stood  for  internal 
change,  the  reformation  of  the  community  through  the  regeneration 
of  its  individuals.  So  stands  Christ  today.  To  every  outward  plan 
which  is  honest.  He  says:  **Go  on  and  God  speed  you  with  all  your  en- 
deavors for  equality,  liberty,  fraternity;  but  be  sure  of  this,  that  no 
permanent  change  will  rule  the  lives  of  men  until  men's  hearts  are 
changed  to  meet  it."  You  may  accomplish  the  whole  programme  of 
a  revolutionized  society,  but  it  will  be  neither  a  permanent  nor  a  hap- 
py order  until  you  have  better  men  to  use  it.  The  kingdom  begins 
within.     The  wedding  garment  makes  ready  for  the  wedding  feast. 

My  friends,  it  is  time  that  the  modern  world  heard  once  more,  with 
new  emphasis,  this  doctrine  of  Christ,  which  is  so  old  that  to  many 
modern  minds  it  may  seem  almost  new.  We  are  beset  by  plans  which 
look  for  wholesale,  outright,  dramatic  transformations  in  human  affairs, 
plans  for  redeeming  the  world  all  at  once,  and  the  old  way  of  Christ, 
the  way  of  redeeming  one  soul  at  a  time,  looks  very  slow  and  unpict- 
uresque  and  tiresome. 

None  the  less,  believe  me,  the  future  of  the  world,  like  its  past, 
lies  in  just  such  inward,  personal  patient,  spiritual  reform.  Out  of  the  fom."^ 
life  of  the  individual  flows  the  stream  of  the  world.  It  is  like  some 
mighty  river  flowing  through  our  midst  which  we  want  to  use  for  daily 
drink,  but  which  is  charged  with  poison  and  turLid  with  refuse.  How 
shall  we  cleanse  this  flowing  stream?  Try  to  filter  it  as  it  sweeps  by 
with  its  full  current;  but  the  task  is  prodigious,  the  impurity  is  persist- 
ent, the  pollutions  keep  sweeping  down  on  us  from  the  sources  of  the 
stream.  And  then  the  wise  engineer  seeks  those  remote  sources  them- 
selves. He  cleanses  each  little  brook,  each  secret  spring,  each  pasture 
bank,  and  then  from  those  guarded  sources  the  great  river  bears  down 
purity  and  health  to  the  great  world  below.  So  the  method  of  Christ 
purifies  the  modern  world.  It  seeks  the  sources  of  life  in  the  individ- 
ual soul,  and  then  out  of  the  myriad  such  springs  which  lie  in  the 
hearts  of  men  the  great  stream  of  human  progress  flows  into  its  own 
purer  and  broader  future  and  the  nations  drink  and  are  refeshed. 


Entrance  to  the  Temple  of  Thotmes  III. 


f^eligion    and    the     Erring   and    Criminal 

Qlasses. 

.Paper  by  REV.  ANNA  G.  SPENCER. 


HE  words  "  erring"  and  '•  criminal  "  while  they 
nave  a  constant  meaning,  have  also  a  variable 
application.  That  is  to  say,  sin  and  crime  are 
always  understood  to  be  departures,  of  lesser 
or  greater  degree,  by  §Ln  individual  from  the 
accepted  moral  standard  of  his  time  and  peo- 
ple. Since,  however,  moral  standards  change 
with  changing  social  conditions  and  intellect- 
ual conceptions,the  act  thought  sinful  or  judged 
criminal  in  one  period  by  one  nation  may  be 
deemed  innocent  or  even  noble  in  another 
era  and  place.  The  contrast,  for  example,  be- 
tween the  ancient  Greek  and  Jewish  customs 
and  legal  codes  in  respect  to  child-life  are  a 
striking  proof  that  the  differing  moral  standard 
of  two  races  lead  to  this  widely  different  con- 
ception of  sin  and  crime.  To  the  Jew,  who  defined  the  state  in  terms  Different D©- 
of  morals,  one  of  the  chief  duties  of  mankind  was  to  replenish  and  finitions  of 
multiply  the  people  of  the  earth,  and  hence  every  act  which  tended 
toward  the  lessening  of  population,  whether  committed  before  or  after 
the  birth  of  a  child,  was  deemed  by  them  a  crime  and  punished  severely. 
To  the  Greeks,  on  the  other  hand,  who  defined  the  state  in  terms  of 
the  intellect,  the  quality  not  the  quaajity  of  its  citizens  was  the  chief 
concern,  and  therefore  they  commenoed,  not  blamed  a  parent  who 
destroyed  a  feeble,  ill-formed,  or  otherwise  defective  infant;  and  some 
of  their  noblest  moralists  approved  the  common  practice  of  destruction 
of  life  before  birth — Aristotle  even  recommending  that  it  may  be  made 
compulsory  whenever  the  population  of  a  city  threatened  to  exceed  the 
limits  which  would  secure  pecuniary  ease  and  comfort  to  all  the  free 
people  of  that  community. 

The  element  of  time  in  its  influence  upon  moral  standards,  and 
thus  upon  the  definition  of  vice  and  crime,  is  as  conspicuously  shown 

9X1 


912 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Moral  Obli 
gation  Un- 
changeable. 


in  the  history  ot  human  slavery  as  that  of  racial  peculiarity  just  noted. 
Slavery,  which  was  rightly  characterized  in  both  England  and 
America  during  the  abolition  movements  as  "the  sum  of  all  villainies," 
was  at  first  a  great  step  upward  in  human  progress  toward  justice;  a 
great  step  upward  from  the  stage  of  development  which  preceded  it, 
in  which  all  enemies  captured  in  battle  were  tortured  and  slain,  and 
in  which  thousands  upon  thousands  of  the  poor  and  helpless  were 
butchered  in  times  of  peace  to  make  a  tyrant's  holiday.  The  unex- 
ampled heinousness  of  American  slavery  consisted  in  the  fact  that  it 
was  the  most  monstrous  anachronism  of  moral  history. 

Vice,  sin  and  crime  are  then,  always  and  everywhere,  acts  done  by 
the  one  against  the  common  moral  sense  of  the  many,  as  that  sense  is 
expressed  in  social  custom  or  code  of  law.  This  moral  consensus, 
itself,  however,  is  but  a  part  of  the  changing  thought  of  growing 
humanity  and  must,  therefore,  manifest  all  the  varieties  of  era  and 
race  and  condition  which  mark  all  other  forms  of  human  development. 

The  essence  of  moral  obligation  is  eternally  and  universally  the 
same:  "Do  that  which  thou  seest  to  be  right."  The  definitions  of 
what  constitutes  right  action  are  as  numerous  as  the  distinct  types  of 
social  relation.  This  Sense  of  moral  obligation,  which  is  the  root  of 
all  personal  and  social  ethics,  is  a  part  of  religion's  own  being;  that  is, 
if  religion  be  defined,  as  in  this  parliament  it  has  supreme  right  to  be, 
in  its  largest  terms.  So  defined  religion  is  the  conscious  response  of 
the  human  being  to  those  universal  powers  which  make  for  cosmos 
out  of  chaos,  for  moral  order  out  of  personal  willfulness,  for  good  out 
of  evil,  for  beauty  out  of  ugliness.  This  response  of  the  human  being 
to  "whatsoever  forces  draw  the  ages  on,"  has  been  intellectually  the 
philosopher's  attempt  to  explain  the  universe  and  man's  relation  to  it; 
it  has  been  morally  the  struggle  to  make  the  life  obedient  to  the  high- 
est law  of  right  perceived;  it  has  been  emotionally  the  yearning  of  the 
human  heart  to  feel  at  one  with  the  central  Heart  of  all  life,  and  to 
picture  that  idea  in  worship  and  in  art. 

Accepting  this  definition  of  religion,  we  find  that  the  sense  of  obli- 
gation to  do  the  seen  right,  whatever  that  may  chance  at  any  given 
time  and  place  to  be,  that  sense  of  moral  obligation  which  is  the  es- 
sential root  of  all  ethical  development  and  v/hich  gives  us  the  words 
sin  and  crime  themselves,  is  religion's  contribution  to  moral  science. 

Not  only  does  religion  give  ethics  its  root,  but  it  has  also  played 
an  enormous  part  in  the  variations  of  the  moral  standards  of  the  world. 
R^^^f*°Eth-  '^^^  student  finds  it  hard  to  accept  even  so  excellent  a  guide  as  Mr. 
ic8.  Lecky  when  he  separates  primitive  religion  so  entirely  from  morals  as 

in  his  analysis  of  pagan  religion  and  civilization.  For  Coulange  has 
shown  us  how  the  ancestor-worship  of  Greece  and  Rome  built  up  the 
great  city  life  of  those  nations,  and  was  the  root  from  which  grew  the 
social  customs  of  their  dual  civilization.  It  was  only  when  the  ethnic 
religions  of  the  pagan  world  were  dying,  that  they  ceased  to  have  in- 
fluence over  the  moral  life  of  the  people. 

Religion  has  often  indeed  been  called  upon  to  give  a  divine  sane- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  913 

tion  to  actions  already  done  from  pressure  of  social  exigencies  or  mis- 
takes; but,  looked  at  critically,  these  exigencies  will  often  prove  but 
the  reflex  or  resulting  tendency  of  the  religious  ideas  of  the  people. 
As,  for  instance,  the  suttee  of  India  was  not  suggested  in  the  early 
Vedas,  whose  spirit  would  indeed  condemn  it.  On  the  contrary,  the 
Hindu  Scriptures  recommending  the  burning  of  widows  on  their  hus- 
band's funeral  pyre  were  written  after  this,  and  assisted  and  encour- 
aged, suicide  of  widows  had  become  a  common  fact.  But  the  child  mar- 
riages and  the  ill  treatment  and  suffering  of  widows  which  resulted  in 
the  suttee  were  the  outgrowth  of  some  tenets  of  the  early  Brahmanical 
faith.  It  is  therefore  strictly  true  to  say  that  while  the  first  relation 
of  religion  to  the  erring  and  criminal  classes  is  that  of  supplying  the 
sense  by  which  we  distinguish  between  right  and  wrong,  its  second  re- 
lation is  that  of  a  subtle  and  interior  element  in  varying  moral  defini- 
tions. Ancestor  worship  's  the  moral  side  of  the  religion  of  people  The  Moral 
who  are  in  the  early  patriaichal  order  of  society;  and  hence  the  prim-  ngfon.^*  ^^' 
itive  penology  of  most  people  is  the  science  and  art  of  punishment 
within  the  family  and  for  sins  against  the  family.  When  the  father 
was  priest  and  king  the  prison  and  the  penal  code  of  custom  were  only 
the  family  provision  for  dealing  with  its  refractory  members.  In  this 
form  of  human  association  there  was  no  written  code  of  law,  no  trial, 
no  assignment  of  one  specific  penalty  to  one  source  of  wrong-doing. 
The  offender  against  the  reigning  family  powers  met  with  instant 
judgment  and  personal  penalty.  Prisons  were  private  in  those  days, 
places  in  which  the  offender  languished  or  died  in  secret  excepting 
some  important  member  of  anenemy's  family  who  was  held  for  hostage. 

As  the  patriarchal  order  of  society  began  to  enlarge  and  differen- 
tiate into  the  two  departments  of  church  and  state,  there  began  to  be 
a  division  of  evil-doing  into  two  sorts,  namely,  ecclesiastical  offenses, 
or  sins  against  the  religious  ideal,  and  civil  crimes,  or  sins  against 
the  public  well-being,  as  defined  by  a  legal  code  or  a  well-known 
custom.  In  this  process  religion  played  a  great  accompanying  part, 
for  it  was  only  as  the  family  gods  began  to  enlarge  into  those  of  the 
city,  and  even  the  common  god  of  many  allied  cities,  thus  weaken- 
ing the  bond  of  ancestor  worship,  that  the  state  Vv^as  born.  And  it 
was  only  as  the  religious  ideal  separated  from  a  distinct  locality 
and  assumed  a  more  spiritual  significance  that  the  church  was  born. 
As  the  ideal  of  religion  began  to  include  a  sense  of  relation  to  uni- 
versal powers,  with  which  not  only  one  family  alone,  but  all  human- 
ity, was  connected,  the  individual  sense  of  moral  obligation  was 
directed  toward  the  state  instead  of,  as  formerly,  solely  toward  the 
kindred  of  blood  relationship. 

The  sharpest  contrast  between  the  ancient  and  the  modern  treat- 
ment of  the  criminal  and  vicious  lies  in  this,  that  in  the  old  civili- 
zation the  offender  was  at  the  mercy  of  the  hasty  and  individual 
judgment  of  his  superior  and  ruler,  while  in  modern  civilization  the 
meanest  and  worst  of  evil-doers  has  the  protection  of  a  recognized 
code  of  law  which  is  based  upon  the  agreement  of  many  minds  and 


914  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

wills.  And  as  we  have  seen,  this  change  is  chiefly  due  to  the  twin 
enlargement  of  the  social  and  religious  ideas  by  which  the  state  took 
the  place  of  the  narrow  family  rule,  and  the  chur.h  took  the  place 
of  the  local  family  altar. 

The  history  of  modern  penology  is  so  much  a  par',  of  the  social 
and  moral  history  of  the  leading  Christian  nations  that  it  must  be 
traced  almost  exclusively  in  Christendom.  And  this  is  so  not,  as 
some  think,  because  Christian  ethics  are  alone  sufficiently  advanced 
to  apply  the  doctrine  of  human  brotherhood  to  the  signer  and  the 
criminal.  Other  than  Christian  teachers — the  noble  Stoic:^,  the  gen- 
tie  Buddhists,  the  duty-loving  Confucians  and  other  strivers  after 
Erring.  ^"^  Truth  and  Right— have  taught  that  the  mightiest  and  the  best  of 
humankind  owe  duty  most  sacred  toward  the  feeblest  and  the  v/orst. 
But  our  western  civilization  has  attained  most  completely  of  any 
the  new  order  of  society,  in  w^"iich  the  individual,  not  the  family, 
is  the  social  unit.  And  therefore  it  is  our  civilization  which  must 
first  work  out  the  problem  of  the  just  and  wise  relation  of  the  state 
toward  the  individual  who  is  criminal  and  vicious. 

Rome,  because  of  her  governmental  genius  which  has  led  the  world 
in  all  forms  of  political  development,  shows  the  beginnings  of  modern 
penology  better  than  any  other  nation.  We  must,  therefore,  trace  a 
further  relation  of  religion  to  the  criminal  and  erring  classes  through 
the  changes  which  supplanted  the  Graeco-Roman  civilization  by  medie- 
val Christianity.  In  Rome's  cosmopolitan  life  many  different  relig- 
ions were  allowed  to  thrive,  and  the  priests  and  rulers  of  those  religions 
had  freedom  to  punish  all  offenders  against  their  own  authority;  that 
is  to  say,  all  religious  sins,  according  to  their  own  discretion.  But  the 
Roman  imperial  government  arrived  at  a  certain  moral  consensus  of 
many  nations  in  what  is  called  the  "Law  of  Nature."  This  was  ob- 
tained by  selecting  the  rules  of  conduct  and  social  usages  common  to 
all  the  important  nations  represented  in  the  empire,  and  setting  them 
down  in  a  written  code.  This  soon  established  the  fact  that  certain 
violent  crimes  of  murder  and  robbery  were  condemned  by  a  general 
moral  sense.  Then  came  the  distinction  between  offenses  against  the 
state,  or  the  community  at  large,  and  offenses  against  individual  per- 
sons. An  offense  against  the  state  was  punished  by  a  single  act  of  the 
state,  a  sentence  against  the  offender,  usually  of  death  or  expatriation. 

The  offense  against  the  individual  person  was  earlier  subject  for 
jurisprudence  proper;  in  other  words,  for  the  assignment  of  a  recog- 
nized punishment  to  each  sort  of  offense.  We  find  that  in  Anglo- 
Saxon  law  a  sum  was  placed  on  the  life  of  every  free  man  according  to 
his  rank,  and  a  corresponding  sum  on  every  wound  that  could  be  in- 
flicted on  his  person,  and  for  nearly  every  injury  that  could  be  done 
to  his  civil  rights,  honor  or  peace.  The  Roman  **  Twelve  Tables  "  al- 
lotted with  equal  care  the  money  price  of  smaller  thefts  and  other 
offenses  against  private  person  and  estate.  Thus  was  introduced  the 
idea  of  money  in  connection  with  punishment,  which  in  earlier  times 
had  been  almost  solely  corporeal. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


915 


The  first  great  step  in  the  legal  restriction  of  the  personal  will  of 
the  reigning  powers  in  respect  to  sin  and  crime  was  taken  when  Rome 
separated  the  "free-born"  from  the  slaves  of  a  family  and  declared  the 
former  released  from  the  father's  control,  and  subject  only  to  the  state 
for  punishment  of  graver  offenses.  This  established  the  public  prison 
in  addition  to,  and  often  in  place  of,  the  private  dungeons  of  the  family. 

The  prison,  however,  made  a  comparatively  small  showing  in  the 
old  world's  paraphernalia  of  punishment.  The  death  penalty  was  so 
freely  used  and  physical  torture  of  all  sorts  was  so  marked  a  feature 
of  punishment  that  the  prison  in  the  older  times  was  most  often  only 
a  place  of  temporary  detention  for  those  on  the  way  to  cruel  and  fatal 
suffering.  The  idea  of  imprisonment  as  itself  a  punishment  aside  from 
any  hardship  of  torture  to  be  suffered  by  the  prisoner,  is  essentially  a 
new  one.  There  seems  to  have  been  but  one  public  prison  in  Rome 
at  the  time  of  Juvenal,  her  methods  of  punishment  by  transportation, 
by  enforced  exile,  by  penal  labor  on  public  works  and  in  mines  and 
granaries  at  a  distance  from  the  great  cities  (methods,  be  it  said  in 
passing,  copied  by  most  modern  states),  relieving  her  population  from 
the  support  of  the  crimimal  class. 

When  the  Christian  church  ascended  the  throne  of  the  Caesars 
there  was  no  immediate  change  in  the  methods  of  punishment  although 
gradually  a  very  different  scale  of  virtues  was  evolved,  leading  to  a 
very  different  definition  of  the  criminal  and  erring  classes.  The  feudal 
system  which  represented  the  state  during  the  medieval  system  of 
Christianity  marked  indeed  a  retrogression  and  not  an  advance  from 
the  ancient  Roman  code  of  offenses  and  offenders.  For  again  the 
prison  became  a  secret  part  of  the  family  stronghold,  and  again  the 
criminal  and  erring  at  least  of  the  lower  classes  were  defined  in  a  polit- 
ical sense  almost  exclusively  by  the  individual  judgment  of  the 
reigning  family  head,  who  could  punish  almost  unrestrainedly  accord- 
ing to  his  will.  The  Christian  church  in  the  meantime  defined  the 
criminal  and  erring  in  an  ecclesiastical  sense  by  its  own  standards  and 
punished  them  in  its  own  as  secret  places  of  torture,  and  by  a  will  as 
unrestrained.  The  to  us  almost  incredible  rights  of  the  feudal  lord 
over  his  vassals  and  his  villian's  person  and  estate  prove  that  the 
power  of  the  chieftain  class  over  offenders  leads  always  to  abuse  and 
tyranny.  And  the  to  us  almost  unimaginable  tortures  of  the  inquisi- 
tion prove  that  the  personal  power  of  the  priestly  class  over  offenders 
results  in  a  confusion  of  the  moral  sense. 

The  only  chance  for  a  just  and  wise  science  of  penology  lies  along 
the  path  which  Pagan  Rome  opened  in  her  **Law  of  Nature;"  that  is, 
in  the  development  of  a  "common  law"  of  righteousness  based  upon 
the  more  universal  elements  in  human  thought  and  action,  on  which 
to  found  a  common  code  of  punishment.  When  the  Roman  law  was 
re-established  in  Christian  courts,  just  as  the  Dark  Ages  lightened 
toward  the  dawn  of  our  modern  day,  a  fresh  start  was  taken  toward 
this  universal  moral  standard,  and  the  consequent  rational  definition  of 
crime  and  siaand  the  resulting  human  treatment  of  the  criminal  and 


Primitive 
Prisons  Few. 


Christian  Re- 
forms Gradaal. 


916  THE  WORLD'S  CjNGRES'S  OF  RELIGIONS, 

erring  classes.     Modern  progress  in  penology  is  marked  by  seven  dis- 
tincf steps,  namely: 
Seven  steps  First.     The  establishment  of  the  rights  of  all  free-born  men  to  a 

fSrm'"'^''  ^'  trial  by  law. 

Second.  The  abolition  of  slavery  which  brought  all  men  under 
aegis  of  one  legal  code. 

Third.  The  substitution  of  the  penalty  of  imprisonment  for  varied 
forms  of  physical  torture,  and  the  limitation  of  the  death  penalty  to  a 
smaller  number  of  crimes  and  those  more  generally  condemned  by 
all  men. 

Fourth.  The  recognition  of  national  responsibility  toward  of- 
fenders, by  which  each  state  accepts  the  task  of  controlling  and 
caring  for  its  own  criminals  instead  of  transporting  them  outside  its 
bounds. 

Fifth.  The  acceptance  of  the  principle  that  even  a  convicted 
criminal  has  rights,  rights  to  decent  and  humane  treatment  which 
social  custom  must  regard. 

Sixth.  The  inauguration  of  a  system  of  classification  not  only  of 
offenses  as  more  or  less  heinous,  but  of  offenders  as  more  or  less  guilty 
according  to  circumstances. 

Seventh.  The  beginning  of  experimental  efforts  in  industrial 
and  educational  directions  toward  the  reformation  of  the  criminal  and 
erring;  that  is,  their  making  over  into  an  accepted  model  of  citi- 
zenship. 

In  Massachusetts  Bay  Colony,  where  no  one  could  vote  who  was 
not  a  free  householder  and  a  member  of  the  church,  all  ecclesiastical 
offenses  were  punished  by  the  magistrates  as  regularly  and  often  more 
severely  than  those  crimes  which  were  specially  committed  against  the 
state.  The  religious  life  of  Protestant  New  England  was  therefore  for 
many  generations  organically  bound  up  with  the  definitions  and 
^  p  administration  of  its  penal  and  correctional  codes.     And  it  is  instruct- 

andthe  Pii-  ive  to  note  the  fact  that  the  difference  between  the  harshness  of  the 
grims.  Puritans  and  their  laws  and  the  more   humane  statutes  of  the  Plym- 

outh Pilgrims  was  exactly  matched  by  the  difference  between  the 
religious  bigotry  of  the  former  and  the  remarkable  toleration  and 
breadth  of  the  latter  in  church,  creed  and  idea. 

The  radical  changes  in  the  treatment  of  the  criminal  and  err- 
ing classes  which  mark  so  conspicuously  the  last  forty  years — changes 
which  have  revolutionized  this  branch  of  social  relation — all  proceed, 
whether  consciously  or  not,  from  one  fundamental  principle,  namely, 
that  every  man  and  every  woman,  however  criminal  and  erring,  is  still 
a  man  and  a  woman,  a  legitimate  member  of  the  human  family,  with  in- 
alienable rights  to  protection  and  justice;  who  must,  indeed,  be  iso- 
lated from  the  rest  of  the  world,  for  society's  sake  and  perhaps  for  his 
own;  who  must  be  taught  the  majesty  of  the  law  and  subjected  to 
moral  discipline,  but  who  is  entitled  to  the  best  possible  chance  for 
moral  improvement. 


^m  prom   a  Christian    Point   of   \/\ew, 

Paper  by  REV.  THOMAS  S.  BYRNE,  D.  D.,  of  Cincinnati,  Ohio. 


R.  President,  Ladies  and  Gentlemen:  I 
stand  here  as  a  representative  of  an 
ancient  faith  and  a  venerable  church, 
upon  whose  altars  the  sun  never  sets,  to 
lay  before  you  in  plain  words  the  teach- 
ing of  that  church  concerning  man  and 
his  relations  to  his  God — a  subject  as- 
suredly of  supreme  importance  to  us  all, 
whether  for  our  peace  in  this  world,  or 
our  happiness  in  the  next. 

Man,  according  to  Catholic  teach- 
ing, is  the  crown  and  perfection  of 
all  things  in  the  visible  creation.  He  is 
created  with  a  noble  purpose  and  a  high 
destiny  in  the  image  of  God  and  after 
His  likeness.  He  is  dowered  with  the 
power  of  intellect  and  will,  setting  him  above 
all  created  things  of  earth  and  making  him 
Godlike  in  his  nature.  He  longs  to  reach  the 
higher  and  better  things  to  which,  by  an  imperative  and  ever-urgent 
law,  he  necessarily  aspires.  He  has  cravings  of  the  soul  which  no 
created  thing  is  adequate  to  satisfy.  The  greater  his  natural  endow- 
ments, the  higher  their  cultivation,  the  broader  his  knowledge,  the  more 
ample  and  penetrating  his  intellectual  swing  and  reach,  the  deeper  and 
more  exhausting  will  be  the  sense  of  a  purpose  unfilled,  of  unsatisfied 
yearning  and  baffled  hope.  Splendid  intellectual  gifts  and  exceptional 
mental  training;  moral  refinement,  culture  and  wealth;  social  pre-  cravin 
eminence  and  commanding  political  power;  great  civic  achievements,  the  Soul, 
and  the  most  coveted  prizes  of  fortune— all  these  but  serve  to  accentu- 
ate and  render  more  sensitively  acute  those  wasting  longings  and  that 
fruitless  reaching  out  after  an  object  that  will  satisfy  the  cravings  of 
the  soul  and  satiate  the  hunger  of  the  heart.  He  makes  his  own  the 
words  of  disappointment  and  bitterness  uttered  by  the  ancient  king: 
*'  I  heaped  together  for  myself  silver  and  gold  and  the  wealth  of  kings 
and  provinces.     And  whatever  my  eyes  desired  I  refused  them  not, 


Very  Rev,  Thomas  S.  Byrne,  Cincinnati, 


the:,   WORLD'S  CONGRESS  OF  RELIGIONS.  919 

and  I  withheld  not  my  heart  from  enjoying  every  pleasure.  But  I  saw 
in  all  things  vanity  and  vexation  of  spirit,  and  nothing  was  lasting 
under  the  sun.  "And  thus  his  mind  opens  to  the  hopelessness  of  his 
efforts  and  to  the  utter  inadequacy  of  himself  and  all  things  visible  to 
bring  him  happiness  and  peace."  Like  St.  Augustine  of  old,  exhausted, 
disappointed,  almost  hoping  against  hope,  he  is  forced  to  lift  his  heart 
to  God  and  say:  "Thou  hast  made  us  for  Thyself,  and  the  heart  is 
restless  until  it  finds  peace  in  Thee."  Man  may  cry,  "  Peace,  peace, 
when  there  is  no  peace,"  nor  can  there  be  until  the  capacities  of  the 
soul  are  filled  by  an  object  so  excellent  and  so  perfect  that  its  posses- 
sion will  give  complete  contentment  in  this  world  and  the  promise  of 
the  vision  of  glory  in  the  next.  And  if  the  capacities  and  aspirations 
of  the  soul,  its  imperative  demands  and  unsatisfied  desires;  its  hopes 
and  longings,  are  not  to  be  gratified  and  an  object  supplied  them  either 
in  this  world  or  in  the  next,  or  rather  partially  in  this  lite  and  fully  in  the 
life  to  come,  of  such  magnitude  and  power,  of  such  transcendent  beauty 
and  incomparable  perfection,  as  to  fill  the  intellect  with  knowing,  the 
heart  with  loving,  and  hush,  in  the  tranquil  serenity  of  complete 
possession,  the  clamorous  cravings  of  the  soul,  then  is  man,  in  spite  of 
his  splendid  gifts  and  royal  prerogatives,  literally  and  emphatically 
the  most  imperfect  and  stunted  being  in  all  visible  creation;  for  then 
will  man,  and  man  alone,  of  all  objects  in  the  visible  universe,  fail  to 
fulfill  the  purpose  for  which  by  nature  he  is  designed  and  for  which 
his  every  aspiration  is  almost  an  articulate  prayer. 

The  Catholic  says  man  has  a  high  destiny  that  he  can  reach,  a 
noble  purpose  that  he  can  achieve;  that  he  may  enjoy  here  on  earth 
a  serene  peace  and  confidently  look  forward  to  the  surpassing  joy  of  a  High  Des- 
living  forever  in  the  smile  of  God  and  in  the  ecstasy  of  His  love.  That  ^^^y- 
such  conviction,  however,  and  confident  hope  have  never  been  reached, 
and  cannot  be,  by  the  unaided  powers  of  man,  the  cry  of  discontent 
and  fruitless  endeavor  that  has  gone  up  from  the  heart  of  man  from 
the  beginning,  and  the  bootless  groping  in  the  dark  in  search  of  an 
oracle  to  answer  the  questionings  of  the  soul,  dispel  its  mists,  and 
tranquilize  its  misgivings,  abundantly  prove. 

It  is  beyond  expression  sad  to  read  the  history  of  religious  sys- 
tems, laboriously  thought  out  by  man  in  his  pride,  by  which  he  has 
sought  to  make,  not  man  to  the  likeness  of  God,  but  God  ta  the  like- 
ness of  man.  The  religious  history  of  the  world  is  filled  with  the 
narratives  of  wrecked  systems,  as  proudly  and  confidently  launched 
in  their  day  as  are  equally  pretentious  systems  in  our  own,  and  these, 
like  their  prototypes,  buffeted  by  wind  and  wave,  are  as  surely  des- 
tined to  vanish  in  the  sea  or  to  strew  the  shore. 

Man  will  be  religious.  It  is  a  necessity  and  law  of  his  being,  and 
if  he  cannot  rise  to  God,  he  will  strive  to  draw  down  God  to  himself. 
"Lord,  teach  me  to  know  myself,  teach  me  to  know  Thee,"  was  the 
prayer  that  went  up  from  the  soul  of  the  grisat  bishop  of  Hippo,  and 
the  prayer  to  which  he  gave  utterance  has  ever  been  the  universal  cry 
of  the  heart  of  man — to  know  one's  self,  to  know  God.     God  and  self 


920  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

are  the  two  cardinal  objects  of  man's  knowledge  to  which  all  his  intel- 
lectual efforts  converge  and  upon  which  they  terminate.  Once  reason 
has  dawned  on  him  and  the  mind  opens  and  expands  to  the  signifi- 
cance and  deep  meaning  of  all  he  sees  around  about  him,  to  the  order 
and  beauty,  the  variety  and  splendor,  and  the  lavish  profusion  of  vis- 
ible blessings,  a  knowledge  of  which  is  borne  in  upon  him  by  eye  and 
ear,  and  every  avenue  of  sense,  he  asks  himself  and  nmst  askhimself  the 
question:  Whence  all  tnese  strange  surroundings  bearing  upon  them 
the  marks  and  tokens  of  a  higher  intelligence  and  the  evidence  of  law 
and  order,  purpose  and  design?  And  he  must  ask  himself  the  still 
more  momentous  question:  Whence  do  I  come?  Whither  am  I  go- 
ing? Am  I,  as  the  pantheist  says,  the  most  perfect  manifestation  of 
the  Divine  Essence,  spirit  of  Its  spirit  and  intellect  of  Its  intellect? 
Or,  to  go  to  the  other  extreme  of  the  scale,  less  flattering  to  the  pride 
and  vanity  of  man,  am  I  but  matter  and  sense,  with  a  soul  wholly  de- 
pendent upon  and  the  product  of  the  digestive  organs  and  a  com- 
plex system  of  nerves  with  functions  centering  in  the  brain? 

I  have  been  urging  the  inadequacy  of  all  created  things  to  satisfy 
the  cravings  or  meet  the  exigencies  of  the  nature  of  man,  and  the  con- 
sequent need  of  a  supernatural  purpose  and  object  to  complete  the  life 
Supernatural  of  the  soul  and  fill  its  aptitudes  and  powers.  The  supernatural  ele- 
Mau™*''^*  ^^  ment  in  man  is  precisely  what  the  world  is  losing  sight  of  in  its  eager 
and  absorbing  pursuit  of  what  gratifies  sense  and  brings  to  the  natural 
man  an  exhilarating,  insidious,  and  evanescent  enjoyment;  and  with- 
out the  supernatural  there  can  be  no  adequate  explanation  of  man's 
existence  here  on  earth,  no  interpretation  of  life  that  will  satisfy  the 
reason,  no  object  that  will  give  full  swing  to  the  powers  of  the  soul  or 
bring  peace  and  serene  contentment  to  the  heart. 

This  has  been  the  Catholic  view  of  man  from  the  beginning,  and 
its  importance  cannot  be  overestimated.  It  lies  at  the  very  root  of 
religion,  and  any  error  or  shadow  of  error  here  vitiates  and  distorts 
the  entire  cycle  of  relations  of  man  to  his  God.  The  ideas  of  man 
and  God  are  correlative  and  inseparable;  they  come  and  go  together, 
and  a  defective  knowledge  of  the  one  necessarily  implies  an  imperfect 
understanding  of  the  other. 

To  arrive  at  a  knowledge  of  man  in  his  primitive  state,  and  of  his 
prerogatives  of  nature  and  grace,  it  will  be  necessary  to  study  him  in 
revelation  and  as  he  has  been  restored,  lifted  up  to  his  former  estate 
and  re-established  in  his  privileges  by  our  Lord  Jesus  Christ.  From 
what  has  been  given  back  we  can  determine  what  had  been  taken 
away,  since  his  renewal  in  Christ  is,  within  certain  limitations,  a  resto- 
ration to  his  primal  condition.  According  to  Catholic  teaching,  the 
first  man  was  created  in  the  image  and  likeness  of  God.  "  Let  us 
make  man  to  our  image  and  likeness,"  are  the  words  that  record  the 
Divine  purpose,  as  expressed  by  God  Himself.  And  the  record  goes 
on  to  say  that  "  God  formed  man  of  the  slime  of  the  earth  and  breathed 
into  his  face  the  breath  of  life,  and  man  became  a  living  soul,"  thus 
making  a  clear  distinction  between  body  and  soul,  the  former  having 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  921 

been  formed  of  the  slime  of  the  earth  and  the  latter  immediately 
created  by  God  and  breathed  into  the  inanimate  clay,  and  by  its  pres- 
ence illuminating  the  countenance  and  every  feature  with  the  glow 
and  radiance  of  life,  and  making  the  eye  resplendent  with  the  light 
and  intelligence  of  the  rational,  thinking,  loving  soul  that  looked  out 
from  it.  This  is,  in  brief,  a  statement,  according  to  Catholic  teaching, 
of  the  origin  of  man,  and  no  theory  yet  advanced  has  been  able  satis- 
factorily to  account  for  his  existence  in  any  other  way.  It  has  never 
been,  nor  can  it  be,  scientifically  established,  that  man  is  the  product 
and  most  perfect  result  of  evolution.  Apart  from  the  antecedent  and 
intrinsic  difficulty  of  the  production  from  inorganic  matter  of  an  in- 
telligent, thinking  principle  with  the  power  of  seizing  and  compre- 
hending, analyzing  and  comparing  truths  wholly  immaterial,  ideal 
and  intellectual,  and  passing  judgment  upon  them  and  their  manifold 
and  varied  relations  one  to  another — apart,  I  say,  from  so  stupendous 
a  difficulty  standing  at  the  very  threshold  of  the  inquiry — the  facts 
upon  which  science  professes  to  rely  for  its  inductions  and  conclusions 
to  establish  such  a  theory  are  confessedly  either  wholly  wanting,  or 
altogether  inadequate.  And  until  such  facts  are  produced,  of  which 
there  is  no  assuring  promise  for  the  future  from  the  experience  of 
the  past,  we  may  be  permitted  to  accept  what  we  hold  to  be  the  Di- 
vine record  of  the  origin  of  man,  and  to  profess  a  belief  which  has 
been  the  tradition  of  every  race  and  people  from  the  beginning  until 
now,  and  which  we  see  no  reason  to  doubt  will  continue  to  be  so  until 
the  end. 

And  it  is  precisely  the  fact  that  the  soul  has  been  created  by  God, 
and  is  not  the  product  of  inorganic  or  any  other  form  of  matter,  that 
gives  it  its  dignity  and  puts  upon  it  the  seal  and  the  glory  of  the  Dimity  of 
Divine  likeness.  It  is  an  active,  energizing,  thinking  spirit,  created  the  Soul, 
for  the  body  yet  capable  of  an  existence  wholly  independent  of 
matter,  constituting  man  a  rational  being  and  giving  him  pre-eminence 
and  sovereignty  "over  the  fishes  of  the  sea,  and  the  fowls  of  the  air, 
and  the  beasts  and  every  creeping  thing  that  moveth  upon  the  earth;" 
a  spirit  whose  highest  power  and  most  splendid  endowment  are 
thought  and  intelligence. 

There  is  a  second  endowment  or  faculty  of  the  soul  which  consti- 
tutes it  in  the  likeness  of  God  and  necessary  in  man  to  the  exercise  of 
his  sovereignty  over  inferior  creation.  He  has  the  great  and  perilous 
prerogative  of  freedom  of  choice  between  good  and  evil.  Nay,  so 
untrammeled  is  he  in  the  exercise  of  this  gift  that  he  can,  if  he  will, 
lift  his  hand  against  the  very  God  who  called  him  into  being.  When 
God  placed  Adam  in  Paradise  He  commanded  him  not  to  eat  of  the 
fruit  of  the  tree  that  was  in  the  midst  of  the  garden,  and  He  warned 
him  that  on  the  day  he  did  eat  of  it  he  should  die  the  death,  thus  wit- 
nessing to  the  power  of  free  will  in  the  first  man,  by  laying  upon  him 
a  precept  and  attaching  a  penalty  to  its  violation.  We  have,  there- 
fore, the  testimony  of  God  Himself  to  the  existence  of  the  power  of 
free  choice  in  the  head  of  the  human  race.    Moreover,  free  will  is  jm- 


922  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

plied  in  the  very  notion  of  a  spiritual  soul;  for  just  as  the  intellect  in 
its  operations  is  not  fettered  by  sense,  but  views  objects  that  are  borne 
in  upon  it  first  in  one  light  and  then  in  another — in  their  concrete 
existence,  in  their  abstract  definitions,  and  in  all  their  multitudinous 
relations — so  also  is  free  will,  being  like  the  intellect  a  power  of  the 
soul,  above  and  beyond  the  limitations  and  the  bondage  of  sense. 
Nay,  more,  free  will  is  the  very  condition  of  all  morality  whatsoever. 
It  lies  at  the  basis  of  civic  virtue  and  social  purity,  of  domestic  peace 
and  the  sanctities  of  home.  If  this  were  not  true,  then  would  words 
of  eulogy  extolling  the  virtues  and  achievements  of  great  men  be 
meaningless  verbiage,  our  courts  of  justice  an  elaborate  farce,  and  our 
prison  system  a  colossal  tyranny.  By  intellect  and  will,  by  knowledge 
and  the  power  of  free  choice,  man  rises  to  a  sublime  dignity  and  to 
the  likeness  of  an  Allwise  and  Provident  God.  We  say  of  everything 
around  about  us,  of  the  tiny  blade  of  grass  of  the  field  and  the  majestic 
tree  of  the  forest,  of  the  falling  apple  and  the  sidereal  systems  moving 
in  space,  that  all  are  manifestations  of  design  and  intelligent  purpose, 
because  they  are  under  the  dominion  of  law,  work  toward  a  definite 
end,  and  subserve  a  higher  purpose.  The  power  of  apprehending  and 
understanding  the  relations  between  cause  and  effect,  of  adapting  and 
adjusting  means  to  an  end,  is,  if  not  the  very  definition  of  intelligence 
King  Over  ^^^  ^^'^^  will,  at  least  their  adequate  description.  And  in  this  man  is 
Created  Things  like  unto  God,  Whose  presence,  shut  out  from  us  by  the  veil  of  the 

^t  *■^ —  T?„^v,  .-11  •  •      1  •  1  11'  11  11-11 

visible  universe,  is  luminously  revealed  in  the  laws  by  which  that  uni- 
verse is  governed,  and  in  the  order  and  beauty  which  bring  the  opera- 
tion of  these  laws  within  the  domain  of  sense  and  through  sense  to 
the  intelligence  of  man.  Such,  according  to  the  Catholic  idea,  is  the 
nobility,  such  the  dignity  and  pre-eminence  of  man.  He  is  set  as  >. 
very  king  over  the  created  things  of  earth,  yet  responsible  for  the  use 
of  them  to  the  God  who  gave  him  so  royal  a  supremacy. 

A  third  natural  attribute  of  the  soul,  which  constitutes  it  in  the 
likeness  of  God,  is  its  immortality.  It  shall  never  see  death.  The 
body  will  go  back  to  the  earth  whence  it  came,  but  the  spirit  will  return 
to  the  God  Who  gave  it,  says  the  Holy  Ghost.  And  this  is  what  we 
should  antecedently  expect  and  conclude  from  the  nature  of  the  soul 
and  its  aspirations.  Simple  in  its  essence,  it  cannot  perish  of  itself 
by  disintegration;  nor  can  it  be  destroyed  except  by  the  Creator  Who 
called  it  into  being.  But  this  He  will  net  do,  for,  as  I  have  said.  He 
has  imbedded  in  it  high  hopes  and  divine  aspirations;  a  conscious- 
ness of  a  capacity  for  better  things;  a  hunger  for  knowledge  nothing 
created  can  satiate;  a  yearning  for  an  object  adequate  to  fill  the  great 
void  of  the  heart  and  worthy  its  best  love.  All  these  unsatisfied  crav- 
ings of  the  soul  must  be  stifled  and  extinguished  if  it  be  not  immortal, 
and  a  notable  exception  be  made  to  the  ordinary  dealings  of  Provi- 
dence as  we  see  them  revealed  on  every  side  of  us.  Every  thing  in 
the  universe  fulfills  its  purpose  in  its  appointed  time  and  place,  and 
moves  by  fixed  laws  to  the  end  which  by  its  nature  it  is  designed  to 
re^.ch,     And  is  it  to  be  said  that  thq  soul  alone,  the  very  flower  and 


of  the  Earth. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  923 

perfection  of  the  creation  about  us,  shall  never  reach  the  high  destiny 
to  which,  in  virtue  of  its  transcendent  powers  and  almost  divine  pre- 
rogatives, it  is  urged  and  impelled  by  a  law  as  unvarying  and  imperative 
as  that  which  draws  the  needle  to  the  pole  or  holds  the  earth  in  its 
orbit?  No,  the  constant  and  unfailing  traditions  of  the  families  of 
men,  whether  living  in  the  light  of  God's  countenance  or  walking  in 
the  shadow  of  death,  is  an  abiding  and  ubiquitous  witness  that  an  All- 
wise  Providence  has  made  the  belief  in  the  immortality  of  the  soul  a 
part  of  the  primitive  revelation  of  nature  and  heritage  of  all  mankind. 
He  has  put  into  the  soul  beliefs  and  hopes,  aspirations  and  tendencies, 
which,  were  the  soul  not  immortal,  would  be  wholly  without  explana- 
tion and  destitute  of  any  adequate,  rational  purpose. 

Intellect  and  will  and  the  immortality  of  the  soul,  are,  the  Catholic 
says,  the  three  natural  endowments  which  in  man  are  the  image  of 
God.  These  perfections  all  men  have  in  common  with  Adam.  But 
Adam  had  a  superadded  perfection.  He  was,  as  the  Council  of  Trent 
says,  "holy  and  just,"  or  pleasing  to  God.  This  supernatural  perfec- 
tion  is  called,  and  is,  in  matter  of  fact,  sanctifying  grace,  which  made  ™*^®^ 
Adam's  likeness  to  God  fuller,  more  perfect  and  transcending  than 
any  natural  gift,  no  matter  how  excellent,  in  that  it  lifted  him  above 
his  own  nature  into  a  higher  and  diviner  life,  and  established  him  in 
the  love  and  friendship  of  God. 

We  arc  told  by  St.  Paul  that  as  one  man  by  his  offense  wrought 
the  condemnation  of  all,  sordid  our  Lord  by  His  justice  work  the  justifi 
cation  of  all.  What  Adam  forfeited  Christ  regained.  What  Christ 
regained,  St.  Paul  tells  us,  is  the  privilege  of  being  the  sons  of  God 
and  joint  heirs  with  Christ,  and  of  this,  he  says,  the  Holy  Ghost  giveth 
testimony.  Christ,  therefore,  restored  what  had  been  lost,  purchased 
with  His  blood  what  had  been  forfeited  by  sin.  Through  Him  man 
regained  the  sonship  and  friendship  of  God,  and  is,  or  can  be  if  he  will, 
constituted  in  the  supernatural  life  of  grace.  Hence  these  privileges, 
being  a  restoration  of  what  had  been,  were  the  prerogatives  of  Adam. 
Again,  St.  John  says:  "We  know  that  when  He  shall  appear  we  shall 
be  like  to  Him,  because  we  shall  see  Him  as  he  is;"  that  is,  we  shall  enjoy 
the  beatific  vision,  to  which  therefore  Adam,  in  virtue  of  original  jus- 
tice, had  a  claim,  and  which  he  might  have  attained  had  he  been  loyal 
and  abided  in  humility  and  the  friendship  of  God.  The  condition  of 
man  in  Paradise  has  been  described  as  one  of  "original  justice,"  by 
which  is  meant  not  only  that  man  was  free  from  natural  impulse  or 
tendency  contrary  to  God  and  His  law,  but  that  he  lived  in  closest 
union  with  Him.  This  privilege  was  the  free  gift  of  God.  It  was  in 
no  way  due  to  mart's  nature  or  implied  in  it,  or  necessary  to  its  integ- 
rity. It  was  a  gift  over  and  above  man's  nature,  which  he  could  not 
secure  by  any  effort  of  his  own.  It  lifted  him  above  human  nature, 
and  made  him,  through  giace,  a  participator  in  the  divine.  It  was  a 
supernatural  gift  of  the  divine  grace  and  condescension  superadded  to 
the  natural  endowments  of  man.  That  man  was  so  lifted  up  into  a 
serener  atmosphere  and  a  diviner  lifc;  and  made  in  a  sense  Godlike,  is 


r  924  TI/E  WORLD'S  CONGRESS  OF  RELIGIONS, 

not   merely   an  opinion   of  theologians,  but  an  integral  part  of  the 
teaching  of  the  church. 

And  this  brings  out  clearly  the  distinction  and  difference  between 
Pantheism  and  the  teaching  of  Catholic  theology.     The  fundamental 
error  of  Pantheism  is  the  necessary  identity  and  equality  of  the  divine 
nature  and  the  human,  and  the  consequent  deification  of  man;  where- 
a  rd*^  (JathoiS  ^^'  Catholic  thcology  teaches  that  the  participation  of  the   divine  na- 
Theoiogy.  ture,  through  grace,  is  in  nowise  due  to   man,  is  no  part  of  the  integ- 

rity of  his  nature,  and  could  not  become  man's  by  any  effort  or  exercise 
'  of  his  aptitudes  and  powers.     But  that  which   is  not  due  to  him,  and 

which  he  could  of  himself  in  no  way  attain,  is  the  free,  spontaneous 
and  gracious  gift  of  God. 

Besides  the  higher  life  of  sanctifying  grace,  Adam  enjoyed  other 
privileges  and  immunities  called  preternatural.  He  received  an  in- 
fused gift  of  knowledge  and  understanding,  and  his  heart  was  filled 
with  wisdom  in  both  the  natural  and  supernatural  orders.  He  was 
exempt  from  the  solicitations  of  concupiscence.  His  animal  passions 
and  lower  impulses  were  under  the  control  and  guidance  of  reason 
and  obedient  to  its  dictates  and  suggestions.  The  reason  itself,  being 
the  expression  of  God's  law  in  the  soul,  yielded  a  ready  and  joyous 
obedience  to  its  Author.  There  was  in  him  no  insubordination  or  tur- 
bulence of  the  passions,  no  pride  of  intellect.  All  was  peace  and  har- 
mony, and  a  joyful  acquiescence  in  the  will  of  God.  He  had  no  ex- 
perience of  what  St.  Paul  calls  the  law  of  the  members,  warring  against 
the  law  of  the  spirit.  And  over  and  above  the  Jiarmony  between  the 
lower  faculties  and  the  higher  powers  of  the  soul,  and  between  these 
again  and  the  law  of  God,  he  enjoyed  an  immunity  from  death  and 
from  the  evils  and  ills  that  afflict  mankind. 

Such,  then,  substantially,  is  the  meaning  of  Catholics  when  they  say 
that  Adam  was  created  and  constituted  in  the  image  and  likeness  of 
God.  He  had,  to  use  the  words  of  the  late  Cardinal  Manning,  three 
perfections:  "First,  he  was  perfect  in  body  and  soul.  Second,  he  had 
the  higher  perfection  of  the  Holy  Spirit  dwelling  in  his  heart,  whereby 
his  soul  was  ordered  and  sanctified,  and  the  passions  were  held  in  per- 
fect subjection  to  the  reason  and  will.  Thirdly,  he  had  a  perfection 
arising  from  the  higher  perfection,  namely,  immortality  in  body. and 
perfect  integrity  in  soul.  So  that  he  had  three  perfections:  a  natural 
perfection  of  body  and  soul;  a  supernatural  perfection  by  the  indwell- 
ing of  the  Holy  Ghost;  and  a  preternatural  perfection  of  immortality 
— and  all  these  by  one  act  of  disobedience  he  lost." 

Adam,  though  richly  endowed  by  nature  and  grace,  and  privileged 
to  enjoy  the  friendship  of  God,  had  nevertheless  to  prove  himself 
worthy  of  so  large  and  so  signal  a  grant  of  divine  favor  by  acknowl- 
edging the  supremacy  of  his  Maker  and  his  own  condition  of  subjec- 
tion. In  spite  of  the  harmony  that  reigned  in  his  nature  through 
special  divine  prerogative,  and  the  subduing  influence  and  sweet  at- 
traction of  grace;  in  spite  of  the  tokens  and  promises  of  a  life  un- 
touched by  the  hand  of  death,  and  of  the  ecstasy  of  living  in  the  friend- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  925 

ship  of  God — in  spite  of  all  these  gifts  and  the  confident  hope  of  their 
continuance,  his  freedom  of  will  was  not  on  that  account  diminished 
in  power  or  limited  in  scope,  and  he  was  free  to  retain  or  reject  the 
blessings  he  enjoyed.  But  if  he  would  remain  in  possession  of  them 
he  must  be  honest  enough  and  hun*ible  enough — for  humility  is  but 
honesty  and  truth — to  recognize  that  they  were  the  free,  spontaneous 
gift  of  God,  and  that  he  was  but  the  handiwork  of  his  Maker.  His 
endowments  of  nature  and  prerogatives  of  grace  were  so  many  and 
so  transcending  that  unless  he  abided  in  humility  there  was  dan- 
ger of  his  losing  sight  of  the  fact  that  he  owed  them  all  to  another. 
He  was  like  what  we  hear  of  the  scions  of  great  houses,  who,  coming 
by  birth  into  the  heritage  of  abundant  wealth,  exceptional  privileges 
and  historic  and  honored  name,  fail  to  keep  in  mind  that  the  vast  ad- 
vantages they  enjoy  and  the  eminence  and  distinction  that  give  luster 
to  their  blood,  are  not  due  to  their  own  merits,  but  to  the  talents,  virt- 
ues and  splendid  achievements  of  great  ancestors.  God  put  Adam 
on  trial,  as  He  had  done  the  angels.  He  put  his  humility  to  the  proof. 
He  gave  him  an  opportunity  to  show  himself  worthy  his  inheritance 
and  manifold  benedictions.  He  exacted  but  a  nominal  acknowledg- 
ment, by  which  He  reserved  His  right.  His  very  generosity  and  good- 
ness, which  should  have  filled  the  heart  of  Adam  with  an  unceasing 
song  of  praise  and  thanksgiving,  and  an  abiding  memory  of  his  sur- 
passing privileges,  seemed,  if  I  may  use  the  word,  a  temptation  to  his  Adam  on  Trial, 
weakness,  in  spite  of  the  many  stays  and  supports  by  which  his  will 
was  steadied  and  strengthened.  Forgetting  his  lowly  estate  and  un- 
mindful of  his  blessings,  he  wantonly  transgressed  the  light  command 
that  had  been  laid  upon  him  as  a  test  of  his  fidelity  and  gratitude. 
And  so  man's  first  sin  was  committed,  and  the  human  race,  in  its  head, 
was  cut  off  from  the  friendship  of  God  and  cast  out  from  an  inherit- 
ance of  countless  benedictions.  Original  justice  was  forfeited,  and  to 
it  as  its  opposite,,  succeeded  original  sin,  which  thereby  became  the 
heritage  of  all  mankind.  The  transgression  of  the  law  in  Adam  was 
our  sin.  We  are  not,  indeed,  guilty  of  Adam's  actual  and  personal 
sin,  since  our  wills  had  no  part  in  its  commission;  nor  can  original  sin 
in  Adam's  descendants  be  called  sin  in  the  strict  and  rigorous  sense  of 
that  word.  These  terms  denote  the  state  to  which  Adam's  sin  reduced 
his  children.  The  act  by  which  sin  was  committed  is  one  thing;  but 
the  state, to  which  man  is  reduced  by  the  commission  of  that  sin  is 
quite  another.  The  one  was  transitory  in  character;  the  other  is  per- 
manent, and  man  is  rightly/called  a  sinner  as  long  as  he  abides  in  a 
state  which  is  the  consequence  of  sin.  Adam,  by  his  act  of  disobedi- 
ence, turned  from  God  and  forfeited  his  supernatural  prerogative  of 
sanctifying  grace,  and  his  posterity  in  consequence  is  born  into  the 
state  of  deprivation  or  original  sin,  which  was  the  penalty  of  his 
offense.  Excepting  then  the  Blessed  Virgin,  who  by  special  privilege, 
and  because  of  her  high  office,  had  the  fullness  of  grace  from  the  first 
moment  of  her  existence,  all  the  children  of  Adam  are  under  the  dis- 
ability of  his  transgression.     He  was  the  head  of  the  human  family, 


92'*^  THE  WORLD'S  CONGRESS  OE  RELIGIONS. 

ar^d  in  him  was  contained  the  whole  human  race.  This  is  the^mean- 
ing  of  St.  Paul  when  he  says  that  one  man's  offense  wrought  the  con- 
oemnation  of  all.  And  again:  "As  by  one  man  sin  entered  into  the- 
worldi  and  by  sin  death,  so  death  passed  upon  all  mankind,  in  whom 
all  have  sinned."  Man,  as  has  been  said,  had  three  perfections — his 
natural  perfection  as  man,  his  supernatural  perfection  of  sanctifying 
grace,  and  his  preternatural  perfection  of  immunity  from  concu- 
piscence, from  bodily  ills  and  death.  The  last  two  were  lost.  In  con- 
cupiscence and  the  conflicting  laws  of  the  higher  and  lower  nature 
man  still  bears  about  him  the  memorial  and  the  consequences  of  the 
primal  sin.  Adam,  by  that  one  act  of  disobedience,  and  in  him  his 
entire  posterity,  fell  from  his  high  eminence  to  the  level  and  condition 
of  the  natural  man.  Nay,  more,  his  intellectual  powers  became  en- 
feebled and  his  will  infirm  once  the  elevating  influence  and  co-opera- 
tion of  a  diviner  and  higher  life  no  longer  illuminated  and  sustained 
them.  In  a  word,  he  was  stripped  of  his  pre-eminent  privileges  and 
disinherited  of  the  promises  of  his  Father.  He  had  committed  an 
act  of  treason,  and  through  it  wrought  cut  spiritual  attainder. 

Man  having  forfeited  the  supernatural  life,  it  was  impossible  for 
him  by  his  own  efforts  to  again  enter  upon  it.     It  was  simply  beyond 
his  powers.     His  condition  was  one  of  deprivation  of  what  was  not  a 
Forfeitof  the  P^^^  ^^  ^^^  nature,  to  which  as  man  he  had  no  right  or  claim,  and  which 
Supernatural  he  could  not  regain  by  any  power  of  his  own.     Yet  it  must  not  be  sup- 
'^  ®'  posed  that  man's  nature  was  by  such  loss  corrupted  or  poisoned  in  its 

root.  His  intellect  was  still  intact  in  all  its  natural  powers,  though 
less  luminous,  less  penetrating  and  more  liable  to  error  because  of  the 
absence  or  the  supernatural  light  that  had  been  put  out  in  the  soul. 
His  will  was  vacillating  and  unsteady,  yet  free  and  potent  to  choose 
between  right  and  wrong,  good  and  evil.  The  will  was  not,  as  one  of 
the  reformers  asserted,  a  dumb  beast,  the  slave  and  sport  of  any  rider, 
malicious  or  benevolent,  who  might  leap  into  the  saddle.  Neither  was 
man's  nature  essentially  vitiated  or  changed,  so  that  from  generous 
wine  it  became  acid  vinegar,  as  another  reformer  put  it.  The  effect 
of  original  sin  was  simply  the  deprivation  of  God's  grace  and  the  con- 
sequences which  such  deprivation  implied.  He  possessed,  tiirough 
the  free  gift  of  God,  what  was  above  his  nature  and  beyond  its  limits, 
what  conferred  upon  him  supernatural  dignity  and  eminence,  and  all 
this  he  lost  by  original  sin.  He  was  incapable,  in  his  fallen  state,  of 
making  reparation  for  his  offense  or  of  recovering  sanctifying  grace. 
God  might  have  left  man  in  this  condition  of  exile  with  the  evidences 
and  tokens  upon  him  of  high  lineage  and  noble  descent,  yet  disinher- 
ited and  stripped  of  his  supernatural  gifts  and  with  only  the  hope  of 
such  reward  as  his  natural  virtues  might  merit.  But  in  His  great  mercy, 
which  is  beyond  bound  or  measure,  God  restored  to  him  his  forfeited 
privileges,  and  gave  him  the  means  of  again  living  a  supernatural  life 
and  of  entering  into  the  eternal  inheritance  for  which  such  life  is  a 
preparation.  "His  exceeding  charity,"  says  St.  Paul,  "wherewith  He 
loved  us  when  we  were  dead  in  sin,  hath  quickened  us  together  in 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  027 

Christ,  by  whose  grace  you  are  saved."  Again,  God  could  have  waived 
His  right  to  a  satisfaction  irivolving  the  death  of  His  Divine  Son,  but 
this  He  did  not  see  fit  to  do.  In  His  Infinite  wisdom  He  required  an 
atonement  adequate  to  the  offense  committed,  and  this  could  be  made 
only  by  one  equal  in  dignity  to  Himself.  The  distance  between  God 
and  man  is  simply  infinite.  To  bring  together  these  two  extremes, 
severed  by  sin,  in  the  bonds  of  love;  to  devise  a  method  of  atonement 
by  which  finite  man  should  offer  adequate  reparation  for  sin  to  an  in- 
finite God,  was  a  work  worthy  of  Divine  wisdom,  omnipotence  and 
love.  And  this  is  precisely  what  was  accomplished  in  the  Incarnation 
of  the  Son  of  God.  Heaven  and  earth  touched,  "mercy  and  truth 
met,  justice  and  peace  kissed;"  God  and  man  were  linked  together  in  Personality 
the  bonds  of  indissoluble  union.  The  divine  nature  assumed  the  hu-  ^^  Christ, 
man  in  all  its  plentitude  and  powers,  and  of  these  two  natures  by  a 
mysterious  union,  analagous  to  that  which  exists  between  body  and 
soul,  and  technically  called  by  theologians  hypostatic,  resulted  the  one 
personality  of  Christ,  the  acts  of  whose  human  nature  had  an  infinite 
worth,  inasmuch  as  they  were  the  acts  of  a  Person  who  was  God.  The 
sufferings  and  blood  of  Christ,  though  only  His  human  nature  suffered, 
had  a  divine  value,  because  the  acts  take  on  the  character  of  the  Per- 
son, and  the  Person  who  suffered  was  divine.  By  this  mystery  of  love 
the  right  of  man  to  enter  again  into  his  forfeited  inheritance  was  pur- 
chased. In  Christ  the  heavenly  harmony  of  our  nature  was  restored. 
As  He  was  the  fullness  of  revelation,  being,  as  St.  John  says,  ''the 
Word  made  flesh,"  so  was  He  the  pattern  Man.  He  was  the  New 
Adam.  In  Him  the  race  of  man  was  born  again,  and  through  Him 
men,  one  by  one,  may  gain  the  prerogatives  of  grace  and  friendship  of 
which  Adam  was  stripped.  I  say, ''one  by  one,"  for  the  fruits  of 
Christ's  redemption  have  to  be  applied  to  men  individually,  internally 
communicated  to  the  soul  and  made  one's  own.  As  Adam,  had  he  re- 
mained faithful,  would  have  transmitted  to  his  posterity  individually 
his  preternatural  and  supernatural  prerogatives  and  blessings,  so  also 
Christ,  the  Second  Adam  and  our  Spiritual  Head,  by  an  economy  es- 
tablished by  Himself,  confers  spiritual  sonship  and  supernatural  life 
on  men,  one  by  one.  The  grace  of  redemption  is  the  fountain  of  life 
eternal,  of  which  every  man  may  freely  drink  if  he  will,  but  no  man's 
will  is  constrained,  and  the  divine  bounty  is  forced  on  no  one.  And  this 
supernatural  life  of  grace  is,  I  repeat,  literally  made  one's  own,  and  is  an 
inherent  and  an  intrinsic  quality  of  the  soul,  constituting  it  in  the  image 
of  God  and  restoring  in  it  the  divine  likeness  and  the  harmony  and  beauty 
of  heaven.  Men  must  be  born  into  this  mysterious  and  higher  life. 
"Unless  a  man  be  born  again  of  water  and  the  Holy  Ghost  he  cannot 
enter  into  the  kingdom  of  God,"  are  the  words  of  Christ  Himself  lay- 
ing down  the  condition  of  its  attainment.  To  share  the  fruits  of  re- 
demption, then,  man  must  have  a  new  birth  through  water  and  the 
Holy  Ghost,  in  fact,  if  possible,  but'  if  not,  at  least  in  will  and  desire; 
and  if  a  new  birth  then  a  new  life,  and  therefore  new  capacities  and 
powers,  new  hopes  and  aspirations,  new  instincts  and  cravings.    The 


92S  THE  WORLD'S  CONCRESS  OP  RELIGIONS. 

life  into  which  man  enters  by  this  mysterious  and  heavenly  birth  is  the 
life  of  the  spirit  of  which  St.  Paul  tells  us  so  much,  and  hence  his 
whole  being  is  spiritualized  and  lifted  to  a  supernatural  plane.  His 
soul  is  cleansed  of  all  sin;  his  intellect  acquires  a  clearer  and  a  larger 
knowledge  and  a  surer  and  steadier  grasp  of  truth;  his  will  is  more 
firm  and  stable;  his  heart  is  purified;  his  affections  and  emotions  are 
chastened;  and,  if  true  to  his  privileges  and  to  himself,  he  lives  verily 
in  an  atmosphere  of  truth,  strength,  purity  and  peace. 

The  grace  of  God  is  around  about  us  all.  It  encompasses  us  as  an 
atmosphere.  It  is  as  warm  as  the  sun  and  as  luminous  as  light.  The 
universe  is  a  reflection  of  the  presence  of  God.  Every  man  born  into 
the  world  has  the  natural  law  of  God  written  in  his  heart  and  speaking 
a  language  of  warning  and  menace  in  his  conscience.  The  reason 
rightly  exercised,  can  read  the  presence  of  God  in  the  works  of  His 
Free  Will  the  hand,  SO  that  every  soul  has  an  illumination  through  reason  and  con- 
WiU  of  Christ,  science  and  the  visible  universe,  revealing  the  existence  of  an  over- 
ruling Providence.  Moreover,  the  Holy  Ghost  speaks  without  ceasing 
in  the  soul  of  every  man  born  into  the  world,  leading  him  to  know  God 
and  to  believe  in  Him,  to  love  Him  and  to  serve  Him.  But  all  who 
are  saved  must  accept  the  blessing  with  the  full  and  perfect  freedom 
of  their  own  will.  Grace  is  ready  at  hand  to  fill  the  reason  with  light 
and  the  will  with  trust  and  the  heart  with  love,  and  to  bear  man  up 
among  the  wearing  trials  and  harassing  warfare  of  life;  but  grace  will 
not  force  man's  will  or  constrain  his  freedom.  The  free  use  of  such 
graces,  together  with  the  grace  of  prayer,  is  never  denied  or  impossible 
to  any  man,  so  that  there  is  no  soul  who  does  not  receive  sufficient 
grace  to  be  saved  if  he  is  docile  to  the  voice  of  conscience  and  obedi- 
ent to  the  suggestions  of  the  Holy  Ghost.  And  as  each  new  light 
conveys  a  new  truth  to  the  soul  it  carries  with  it  an  added  responsi- 
bility and  a  momentous  obligation  to  follow  whither  the  Holy  Spirit 
leadeth. 

These  graces,  which  are  given  to  all  men,  do  not,  however,  prop- 
erly constitute  man  in  the  supernatural  life.  What  may  be  called 
the  specific  form  and  efficient  cause  of  such  life,  and  its  sustaining 
principle,  is  sanctifying  grace;  and  this,  except  in  special  cases  in 
which  God  deals  with  souls  in  ways  secret  from  us,  is  conveyed  to  man 
through, the  sacraments  or  sacred  rites  established  by  Christ  Himself. 
Christ,  of  His  own  free  will  and  divine  condescension,  wrought  the  re- 
demption of  the  human  race,  and  He  is,  therefore,  free  to  convey  its 
fruits  to  man  in  any  way  He  in  His  wisdom  sees  fit.  The  primary  and 
sovereign  rule  of  belief  and  practice  in  all  things  pertaining  to  the 
economy  of  God  with  man  is,  the  Catholic  holds,  the  will  of  Christ, 
and  not  what  seems  fitting,  or  best,  or  most  reasonable  to  us.  The 
will  of  Christ,  once  it  is  known,  must  be  the  supreme  rule  and  guide. 
Hence,  relying  on  the  words  of  Christ  and  His  apostles,  and  on  the 
living  voice  and  universal  and  unbroken  tradition  of  the  church  from 
the  beginning,  the  Catholic  says  that  Christ  instituted  certain  specific 
',  rites,  now  called  sacraments,  as  means  and  instruments  to  convey  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  929 

fruits  of  redemption  to  the  soul;  that  the  initial  sacrament,  by  which 
the  supernatural  life  is  born  in  man,  is  baptism;  and  that  this  life  is 
nourished,  increased  and  perfected  by  the  indwelling  of  the  Holy 
Ghost  in  the  soul,  by  the  generosity  of  our  own  hearts  and  wills,  and 
by  the  graces  conveyed  through  the  other  six  sacraments  and  the  aids 
they  supply,  according  to  the  dispositions,  the  needs  and  the  condi- 
tions of  men  and  of  society.  Through  this  supernatural  gift  man  takes 
on  a  new  nature  and  begins  a  new  life.  The  theological  virtues  of 
faith,  hope  and  charity  are  infused  into  his  soul.  The  etfect  of  these 
virtues  is  analagous  to  what  takes  place  in  man  by  a  repetition  of  acts. 
Man  acquires  skill  of  hand  and  eye,  facility  and  precision  in  any  art 
or  handicraft,  by  constant  and  assiduous  practice,  so  that  what  was 
once  difficult  and  irksome  comes  to  be  done  with  ease  and  pleasure. 
It  is  a  second  nature,  just  as  one  writes  and  speaks  correctly  though  he 
takes  no  thought  of  the  laws  which  govern  the  arrangement  and  con- 
struction of  language.  Something  analagous  takes  place  in  the  soul  in- 
to which  the  virtues  of  faith,  hope  and  charity  have  been  infused  by 
baptism.  They  give  the  mind  a  supernatural  bent,  a  love  of  Divine 
truth,  a  realization  of  the  objects  of  faith,  a  ready  acceptance  of  reve- 
lation and  the  commandments  of  God,  a  firm  hope  in  His  promises,  a 
manly  yet  childlike  and  ardent  affection  for  the  person  of  Christ  and 
His  blessed  mother,  and  a  zeal  for  all  that  concerns  His  glory  and  the 
honor  of  His  name.  When  the  innocence  and  beauty  of  the  Divine  life 
conferred  in  baptism  have  never  been  lost  or  extinguished  by  mortal 
sin  and  rarely  sullied  by  deliberate  venial  faults — a  privilege  granted  to 
the  fidelity  of  some  saints — in  such  a  soul  there  is  an  approach  to  the 
peace  and  harmony  that  reigned  in  the  soul  of  Adam  before  his  fall. 
Reason,  illuminated  by  faith,  goes  before  the  will  as  a  light  in  its  path; 
the  will  is  docile  and  obedient  to  the  inspirations  of  the  Holy  Ghost; 
an  atmosphere  of  grace  pervades  the  soul,  and  concupiscence  and  the 
lower  passions  are  dominated  by  its  presence;  gladness  inundates  the 
heart  and  the  conscience  enjoys  a  peace  that  is  not  of  this  world. 

But  this  life,  so  precious  and  so  full  of  promise,  so  elevating, 
ennobling  and  refining,  giving  so  luminous  an  interpretation  of  man 
and  his  surroundings,  and  leading  on  to  life  eternal,  may  be  enfeebled 
by  neglect  of  its  privileges  and  wholly  lost  by  mortal  sin.  Sin  and 
sanctifying  grace  are  as  opposite  as  light  and  darkness.  The  presence 
of  sin  is  the  extinction  of  the  spiritual  life.  In  the  moment  mortal  sin  a?^^-*  *^^ 
enters  the  soul  through  deliberate  consent  of  the  will  the  indwelling  Grace.^  yi^g 
Spirit  of  God  and  sanctifying  grace  depart,  and  the  soul  is  spiritually 
dead.  The  treasure  of  great  price  thus  bartered  for  some  bauble  of 
lust  or  pride,  by  a  merciful  and  gracious  dispensation  of  Christ,  may  be 
restored  through  an  act  of  perfect  love  of  God  or  through  divinely  in- 
spired sorrow  and  the  grace  of  the  sacrament  of  penance.  For  one 
guilty  of  sin  committed  after  baptism  the  sacrament  of  penance  does 
precisely  what  baptism  does  for  one  yet  in  original  sin;  in  this  sense, 
that  it  restores  and  renews  the  supernatural  life  in  a  soul  that  is 
spiritually  dead. 
59 


930  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

It  is  clear,  then,  that  the  Catholic  idea  of  man  is  this:  That  he  is 
instinctively  supernatural  in  his  capacities  and  powers,  his  aptitudes 
and  cravings,  his  aspirations  and  aims*,  and  that  he  was  so  constituted 
from  the  beginning;  that  no  created  object  can  fill  the  void  of  his  heart 
or  still  the  cry  of  his  soul;  that  he  cannot  work  out  his  evident  destiny, 
or  accomplish  the  purpose  of  his  creation  without  being  grafted  into 
the  Spiritual  Vine,  which  is  Christ,  and  drawing  from  it  the  sap  and  the 
sustenance  of  his  spiritual  existence.  To  the  Catholic  the  supernatural 
is  the  true  and  only  adequate  interpretation  of  man's  life;  to  him 
thoughts,  words  and  actions  have  a  supernatural  and  momentous  sig- 
nificance, the  knowledge  and  will  of  the  agent  being  the  measure  of 
their  malice  or  merit.  To  him  they  have  no  real  value  for  eternal  life 
unless  they  are  in  conformity  with  the  law  of  God,  luminous  in  his  in- 
tellect, written  in  his  heart  and  articulate  in  his  conscience.  His  whole 
being  is  encompassed  by  the  supernatural  and  by  a  sense  of  responsi- 
bility to  his  Creator  and  God.  He  believes  that  the  intellect,  if  not 
taught  of  God,  through  the  living  and  magisterial  voice  of  the  church, 
the  pillar  and  ground  of  the  truth,  will  cease  to  be  a  light  and  a  guide 
to  the  will,  and  being  once  perverted  will  be  the  cause  and  source  of 
countless  errors  of  judgment  and  practical  life.  To  him  Divine  truth 
and  a  Divinely  appointed  teacher  are  a  first  principle,  and  the  most 
extravagant  and  illogical  aberration  of  the  human  mind  is  this:  That 
whereas  in  art,  in  business  and  in  all  the  practical  concerns  of  life  man 
is  guided  by  the  application  of  scientific  and  fixed  principles  to  prac- 
tical pursuits  and  ends,  in  religion  alone,  by  which  man  professes  to 
A  First  Prin-  know  God  and  serve  Him  and  to  order  his  whole  being  according  to 
^'^^  ®*  His  law,  he  refuses  to  accept  its  Divine  Author  as  a  teacher,  to  submit 

his  intellect  to  the  immutable  principles  of  revealed  truth,  or  to  give 
God  the  homage  and  service  of  his  highest  and  most  Godlike  endow- 
ment. He  professes  to  repudiate  dogma  or  the  eternal  principles  of 
religion  and  Divine  truth,  upon  which  all  morals  must  in  the  last  anal- 
ysis necessarily  be  based;  for  without  God  as  a  lawgiver  there  is  no 
power  to  constrain  the  conscience  of  man,  and,  if  not,  then  neither  is 
there  moral  law  nor  sanction  for  human  conduct.  This,  as  I  said,  is  to 
the  Catholic  the  mOst  irrational  and  illogical  aberration  of  the  human 
mind.  As  well  might  an  architect,  inspired  by  a  benevolent  purpose 
to  benefit  his  fellowmen,  and  with  the  best  intention  to  carry  his  pur- 
pose into  execution,  design  Brooklyn  bridge  without  a  knowledge  of 
the  principles  of  mathematics;  or  a  mechanic,  impelled  by  motives 
equally  laudable,  build  the  majestic  structure  without  adhering  to  the 
plans  and  specifications  laid  down  for  his  guidance.  To  the  Catholic, 
the  acceptance  of  God  as  a  Divine  teacher,  and  a  belief  in  His  revela- 
tion, lie  at  the  basis  of  religion  and  are  the  beginning  of  all  justification. 
Faith,  and  the  truths  it  contains  as  proposed  by  the  church,  the  custo- 
dian of  Divine  truth  and  its  living  voice  and  infallible  interpreter,  an 
exact,  precise,  dogmatic  faith,  a  living,  active,  energetic  and  practical 
faith,  pervades  his  whole  being  and  influences  and  gives  character  tg 
his  least,  as  well  as  his  most,  significant  action.    And  next,  as  a  cqH' 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  931 

sequence  of  faith  and  the  body  of  truth  it  contains,  come  the  com- 
mandments of  God,  or  those  rules  of  conduct  which  guide  and  direct 
him  in  justice  and  truth,  and  in  his  manifold  duties  and  varied  relations 
to  God  and  man.  And  then,  to  follow  the  logical  order,  comes  grace, 
in  which  every  man  born  into  this  world  lives  and  moves;  which  en- 
compasses him  as  an  atmosphere;  which  God  gives  in  amplest  measure 
to  every  man  who  sincerely  wishes  to  be  converted  and  live;  which  is 
an  antecedent  condition  to  the  supernatural  life,  its  beginning,  its 
cause,  its  sustaining  principle  and  its  perfection,  and  which  unites  man 
to  God  as  a  child  to  his  Eternal  Father  by  a  bond  as  intimate  as  is 
possible  between  the  Creator  and  His  creature.  By  this  rule,  says  the 
Catholic,  shall  man  live;  by  this  shall  he  be  judged. 


Xhe  Ultimate  Religion. 


Paper  by  BISHOP  JOHN  J.  KEANE,  of  Washington,  D.  C. 


T  the  close  of  our  Parliament  of  Religions  it  is 
our  duty  to  look  back  and  see  what  it  has 
taught  us,  to  look  forward  and  see  to  what  it 
points. 

These  days  will  always  be  to  us  a  mem- 
ory of  sweetness.     Sweet,  indeed,  it  has  been 
for  God's  long-separated  children  to  meet  at 
last,  for  those  whom  the  haps  and  mishaps  of 
human  life  have  put  so  far  apart,  and  whom 
the   foolishness   of  the  human  heart  has   so 
often  arrayed  in  hostility,  here  to  clasp  hands 
in  friendship  and  in  brotherhood,  in  the  pres- 
ence of  the  blessed  and  loving  Father  of  us  all,  sweet 
to  see  and  feel  that  it  is  an  awful  wrong  for  religion 
which  is  of  the  God  of  Love,  to  inspire  ammosity,  hatred, 
which  is  of  the  evil  one;  sweet  to  tie  again  bonds  of  affec- 
tion, broken  since  the  days  of  Babel,  and  to  taste  "  how 
good  and  how  sweet  a  thing  it  is  for  brethren  to  live  in  unity." 

In  the  first  place,  while  listening  to  utterances  which  we  could 
not  but  approve  and  applaud,  though  coming  from  sources  so  diverse, 
we  have  had  practical,  experimental  evidence  of  the  old  saying  that 
there  is  truth  in  all  religions.  And  the  reason  is  manifest.  It  is 
because  the  human  family  started  from  unity;  from  one  divided  treas- 
ury of  primitive  truth,  and  when  the  separations  and  wanderings 
came  they  carried  with  them  what  they  could  of  the  treasure.  No 
wonder  that  we  all  recognize  the  common  possession  of  the  olden 
truth  when  we  come  together  at  last.  And  as  it  is  with  the  long- 
divided  children  of  the  family  of  Noah,  so  also  it  is  with  the  too  long 
separated  children  of  the  church  of  Christ. 

Then  we  have  heard  repeated  and  multifarious,  yet  concordant 
definitions  of  what  religion  really  is.  Viewed  in  all  its  aspects,  we  have 
seen  how  true  is  the  old  definition  that  religion  means  the  union  of 
man  with  God.  This,  we  have  seen,  is  the  great  goal  toward  which 
all  aim,  whether  walking  in  the  fullness  of  the  light  or  groping  in  the 
dimness  of  the  twilight. 

933 


Brotherhood. 


The    Hnman 
Family  a  Unity 


934 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Religion 
Two  Sidet. 


has 


Cannot  Do 
Witiiout  God. 


And,  therefore,  we  have  seen  how  true  it  is  that  religion  is  a  reality 
back  of  all  religions.  Religions  are  orderly  or  disorderly  systems  for 
the  attainment  of  that  great  end,  the  union  of  man  with  God.  Any 
system  not  having  that  for  its  aim  may  be  a  philosophy,  but  cannot  be 
a  religion. 

And,  therefore,  again,  we  have  clearly  recognized  that  religion,  in 
itself  and  in  the  system  for  its  attainment,  necessarily  implies  two 
sides,  two  constitutive  elements — the  human  and  the  divine,  man's 
side  to  God's  side,  in  the  union  and  in  the  way  or  means  to  it.  The 
human  side  of  it,  the  craving,  the  need,  the  aspiration,  is,  as  here 
testified,  universal  among  men.  And  this  is  a  demonstration  that  the 
Author  of  our  nature  is  not  wanting  as  to  His  side;  that  the  essential 
religiousness  of  man  is  not  a  meaningless  freak  of  nature;  that  the 
craving  is  not  a  Tantalus  in  man's  heart  meant  only  for  his  delusion 
and  torture.  This  parliament  has  thus  been  a  weighty  blow  to 
atheism,  to  deism,  to  antagonism,  to  naturalism,  to  mere  humanism. 
While  the  utterances  of  these  various  philosophies  have  been  listened 
to  with  courteous  patience,  and  charity,  yet  its  whole  meaning  and 
has  been  to  the  contrary;  the  whole  drift  of  its  practical  conclusion 
has  been  that  man  and  the  world  never  could,  and  in  the  nature  of 
things  never  can,  do  without  God;  and  so  it  is  a  blessing. 

From  this  standpoint,  therefore,  on  which  our  feet  are  so  plainly 
and  firmly  planted  by  this  parliament,  we  look  forward  and  ask.  Has 
religion  a  future,  and  what  is  that  future  to  be  like?  Again  in  the 
facts  which  we  have  been  studying  during  these  seventeen  days  we  find 
the  data  to  guide  us  to  the  answer. 

Here  we  have  heard  the  voice  of  all  the  nations,  yea,  and  of  all 
the  ages,  certifying  that  the  human  intellect  must  have  the  great  First 
Cause  and  Last  End  as  the  alpha  and  omega  of  its  thinking;  that  there 
can  be  no  philosophy  of  things  without  God. 

Here  we  have  heard  the  cry  of  the  human  heart  all  the  world 
over  that,  without  God,  life  would  not  be  worth  living. 

Here  we  have  heard  the  verdict  of  human  society  in  all  its  ranks 
and  conditions,  the  verdict  of  those  who  have  most  intelligently  and 
most  disinterestedly  studied  the  problem  of  the  improvement  of 
human  conditions,  that  only  the  wisdom  and  power  of  religion  can 
solve  the  mighty  social  problems  of  the  future,  and  that,  in  proportion 
as  the  world  advances  toward  the  perfection  of  self-government,  the 
need  of  religion,  as  a  balance-power  in  every  human  life,  and  in  the 
relations  of  man  with  man  and  of  nation  with  nation,  becomes  more 
and  more  imperative. 

Next  we  must  ask,  Shall  the  future  tendency  of  religion  be  to 
greater  unity,  or  to  greater  diversity? 

This  parliament  has  brought  out  in  clear  light  the  old  familiar  truth 
that  religion  has  a  twofold  aim:  the  improvement  of  the  individual 
and,  through  that,  the  improvement  of  society  and  of  the  race;  that 
it  must,  therefore,  have  in  its  system  of  organization  and  its  methods 
of  action  a  twofold  tendency  and  plan;  on  the  one  side  to  what  might 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


935 


How  to  At- 
tain to  Reli- 
gious Unity. 


be  called  religious  individualism;  on  the  other  side  what  may  be 
termed  religious  socialism  or  solidarity;  on  the  one  side,  adequate 
provision  for  the  dealings  of  God  with  the  individual  soul;  on  the 
other,  provision  for  the  order,  the  harmony,  the  unity,  which  is  always 
a  characteristic  of  the  works  of  God,  and  which  is  equally  the  aim  of 
wisdom  in  human  things,  for  "  Order  is  heaven's  first  law." 

The  parliament  has  also  shown,  that  if  it  may  be  truly  alleged 
that  there  have  been  times  when  solidarity  pressed  too  heavily  on  in- 
dividualism, at  present  the  tendency  is  to  an  extreme  of  individualism 
threatening  to  fill  the  world  more  and  more  with  religious  confusion 
and  distract  the  minds  of  men  with  religious  contradictions. 

But  on  what  basis,  what  method,  is  religious  unity  to  be  attained 
or  approached?  Is  it  to  be  by  a  process  of  elimination,  or  by  a  proc- 
ess of  synthesis?  Is  it  to  be  by  laying  aside  all  disputed  elements, 
no  matter  how  manifestly  true  and  beautiful  and  useful,  so  as  to  reach 
at  last  the  simplest  form  of  religious  assertion,  the  protoplasm  of  the 
religious  organism?  Or,  on  the  contrary,  is  it  to  be  by  the  acceptance 
of  all  that  is  manifestly  true,  and  good,  and  useful,  of  all  that  is  mani- 
festly from  the  heart  of  God  as  well  as  from  the  heart  of  humanity, 
so  as  to  attain  to  the  developed  and  perfected  organism  of  religion? 
To  answer  this  momentous  question  wisely,  let  us  glance  at  analogies. 

First,  in  regard  to  human  knowledge,  we  are,  and  must  be,  willing 
to  go  down  to  the  level  of  uninformed  or  imperfectly  informed  minds, 
not,  however,  to  make  that  the  intellectual  level  of  all,  but  in  order 
that  from  that  low  level  we  may  lead  up  to  the  higher  and  higher 
levels  which  knowledge  has  reached.  In  like  manner,  as  to  civilization, 
we  are  willing  to  meet  the  barbarian  or  the  savage  on  his  own  low 
level,  not  in  order  to  assimilate  our  condition  to  his,  but  in  order  to 
lead  him  up  to  better  conditions.  So,  also,  in  scientific  research,  we 
go  down  to  the  study  of  the  protoplasm  and  of  the  cell,  but  only  in  order 
that  we  may  trace  the  process  of  differentiation,  of  accretion,  of  de- 
velopment by  which  higher  and  higher  forms  of  organization  lead  to 
the  highest. 

In  the  light,  therefore,  of  all  the  facts  here  placed  before  us,  let 
us  ask  to  what  result  gradual  development  will  lead  us? 

In  the  first  place,  this  comparison  of  all  the  principal  religions  of 
the  world  has  demonstrated  that  the  only  worthy  and  admissible  idea 
of  God  is  that  of  monotheism.  It  has  shown  that  polytheism  in  all 
its  forms  is  only  a  rude  degeneration.  It  has  proved  that  pantheism  sibie'view  of 
in  all  its  modifications,  obliterating  as  it  does  the  personality  both  of  ^^^ 
God  and  of  man,  is  no  religion  at  all,  and  therefore  inadmissible  as 
such;  that  it  cannot  even  be  admitted  as  a  philosophy,  since  its  very 
first  postulates  are  metaphysial  contradictions.  Hence,  the  basis  of 
all  religion  is  the  belief  in  the  one  living  God. 

Next,  this  parliament  has  shown  that  humanity  repudiates  the 
gods  of  the  Epicureans,  who  were  so  taken  up  with  their  own  enjoy- 
ment that  they  had  no  thought  for  poor  man,  and  nothing  to  say  to 
him  for  his  instruction,  and  no  care  to  bestow  on  him  for  his  welfare. 


the 


Monotheism 
Only  Po8- 


936  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

It  has  shown  that  the  god  of  agnosticism  is  only  the  god  of  the  Epi- 
cureans dressed  up  in  modern  garb,  and  that  he  cares  nothing  for  hu- 
manity, but  leaves  it  in  the  dark;  humanity  cares  nothing  for  him  and 
is  willing  to  leave  him  to  his  unknowableness.  As  the  first  step  in  the 
solid  assent  of  the  true  religion  is  belief  in  the  one  living  God,  so  the 
second  must  be  the  belief  that  the  great  Father  has  taught  His  chil- 
dren what  they  need  to  know  and  what  they  need  to  be  in  order  to 
attain  their  destiny;  that  is,  belief  in  divine  revelation. 

Again  the  parliament  has  shown  that  all  the  attempts  of  the  tribes 
of  earth  to  recall  and  set  forth  God's  teaching,  all  their  endeavors  to 
tell  of  the  means  provided  by  the  Almighty  God  for  uniting  man  with 
Himself,  logically  and  historically  lead  up  to  and  culminate  in  Jesus 
the^oSy^Trae  Christ.    The  world,  longing  for  the  truth,  points  to  Him  who  brings  its 
Religion.  fuUness.   The  world's  sad  wail  over  the  wretchedness  of  sin  points  not 

to  despairing  escape  from  the  thralls  of  humanity — a  promise  of  escape 
which  is  only  an  impossibility  and  a  delusion — but  to  humanity's  cleans- 
ing and  uplifting  and  restoration  in  His  redemption.  The  world's 
craving  for  union  with  the  divine  finds  its  archetypal  glorious  realiza- 
tion in  His  incarnation;  and  to  a  share  in  that  wondrous  union  all  are 
called  as  branches  of  the  mystical  vine,  members  of  the  mystical 
body,  which  lifts  humanity  above  its  natural  state  and  pours  into  it  the 
ife  of  love. 

Therefore  does  the  verdict  of  the  ages  proclaim  in  the  words  of 
the  apostle  of  the  Gentiles,  who  knew  Him  and  knew  all  the  rest: 
"Other  foundation  can  no  man  lay  but  that  which  God  hath  laid,  which 
is  Christ  Jesus."  As  long  as  God  is  God,  and  man  is  man,  Jesus  Christ 
is  the  center  of  religion  forever. 

But,  still  further,  we  have  seen  that  Jesus  Christ  is  not  a  myth,  not 
Jeens  Christ  a  Symbol,  but  a  personal  reality.     He  is  not  a  vag:ue,  shadowy  person- 

a  Personal  Re-      i-/      i          •  f  i-  4.-      i  •  •          u    u-    j    u-  tt 

aiity.  ality,  leaving  only  a  dim,  vague,  mystical  impression  behind  him;  He 

is  a  clear  and  definite  personality,  with  a  clear  and  definite  teaching  as 
to  truth,  clear  and  definite  command  as  to  duty,  clear  and  definite 
ordaining  as  to  the  means  by  which  God's  life  is  imparted  to  man,  and 
by  which  man  receives  it,  corresponds  to  it,  and  advances  toward 
perfection. 

The  wondrous  message  He  sent  "to  every  creature,"  proclaiming 
as  it  had  never  been  proclaimed  before  the  value  and  the  rights  of  each 
individual  soul,  the  sublimest  individualism  the  world  had  ever  heard 
of.  And  then,  with  the  heavenly  balance  and  equilibrium  which  brings 
all  individualities  into  order  and  harmony  and  unity,  He  calls  all  to 
be  sheep  of  one  fold,  branches  of  one  vine,  members  of  one  body, 
in  which  all,  while  members  of  the  head,  are  also  "members  one  of 
another,"  in  which  is  the  fulfillment  of  His  own  sublime  prayer  and 
prophecy:  "That  all  may  be  one,  as  Thou,  Father,  in  Me,  and  I  in 
Thee,  that  they  also  may  be  one  in  Us,  that  they  may  be  made  perfect 
in  one." 

Thus  He  makes  His  church  a  perfect  society,  both  human  and 
divine;  on  its  human  side,  the  most  perfect  multiplicity  in  unity,  and 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  937 

unity  in  multiplicity,  the  most  perfect  socialism  and  solidarity  that  the 

world  could  ever  know;  on  its  divine  side,  the  instrumentality  devised 

by  the  Saviour  of  the  world  for  imparting,  maintaining  and  perfecting     The  Church 

the  action  of  the  divine  life  in  each  soul;  in  its  entirety,  "the  body  of  ^j^JJ^  ^  '^^^ 

Christ,"  as  the  apostle  declares  it,  a  body,  a  vine,  both  divine  and 

human,  a  living  organism,  imparting  the  life  of  God  to  humanity. 

This  is  the  way  in  which  the  church  of  Christ  is  presented  to  us  by 

the  apostles  and  by  our  Lord  Himself.     It  is  a  concrete  individuality, 

as  distinct  and  unmistakable  as  Himself.     It  is  no  mere  aggregation, 

no  mere  cooperation  or  confederation  of  distinct  bodies;  it  is  an  organic 

unity,  it  is  the  body  of  Christ,  our  means  of  being  engrafted  in  Him 

and  sharing  in  His  life. 

This  is  unmistakably  His  provision  for  the  sanctification  of  the 
world;  will  anyone  venture  to  devise  a  substitute  for  it?  Will  any- 
one, in  the  face  of  this  clear  and  imperative  teaching  of  our  Lord, 
assert  that  any  separated  branch  may  choose  to  live  apart  by  itself,  or 
that  any  aggregation  of  separated  branches  may  do  instead  of  the 
organic  duty  of  the  vine,  of  the  body? 

Men  of  impetuous  earnestness  have  embodied  good  and  noble 
ideas  in  separate  organizations  of  their  own.  They  were  right  in  the 
ideas;  they  were  wrong  in  the  separation.  On  the  human  side  of  the 
church  of  Christ,  as  there  will  always  be,  as  there  always  has  been, 
room  for  improvement;  room  for  the  elimination  of  human  evils,  since 
our  Lord  has  given  no  promise  of  human  impeccability;  room  for  the 
admission  and  application  of  every  human  excellence,  room  for  the 
employment  and  the  ordering  of  every  human  energy  in  every  work 
that  is  for  God's  glory  and  man's  welfare;  room,  not  only  for  individual 
twigs,  but  for  strong,  majestic  branches  and  limbs  innumerable;  but 
all  in  the  organic  unity  of  the  one  vine,  the  one  body.  For,  on  the 
divine  side,  there  can  be  "no  change  nor  shadow  of  alteration,"  and 
the  living  organism  of  the  vine,  of  the  body  must  ever  maintain  its  in- 
dividual identity,  just  as  a  living  human  being,  though  ever  subject  to 
life's  vicissitudes,  is  ever  the  same  identical  self. 

Jesus  Christ  is  the  ultimate  center  of  religion.  He  has  declared 
that  His  one  organic  church  is  equally  ultimate.  Because  I  believe 
Him,  here  must  be  my  stand  forever. 


60 


Rev.  John  Z.  Torgersen,  Chicago. 

(Meraeber  Genral  CommittwO 


ri, 


The  End  of  the  Parliament. 


FTER  eighteen  days,  on  the  evening  of  Sep- 
tember 27th,  both  the  great  halls,  Washington 
and  Columbus,  were  thronged.  "Lead  Kindly 
Light"  was  sung,  and  then  the  various  speakers 
were  introduced.  The  best  portions  of  their 
addresses  here  follow.  President  Bonney 
presided. 

The  Rev.  Dr.  Momerie,  Church  of  Eng- 
land, London,  after  affirming  that  the  parlia- 
ment was  greater  than  the  exposition,  said: 
**  Here  on  the  platform  have  sat  as  brethren 
the  representatives  of  churches  and  sects 
which  during  by-gone  centuries  hated  and  cursed  one 
another,  and  scarcely  a  word  has  fallen  from  any  of 
us  which  could  possibly  give  offense.  If  occasionally  the 
old  Adam  did  show  itself,  if  occasionally  something  was 
said  which  had  been  better  left  unsaid,  no  harm  was  done. 
It  only  served  to  kindle  into  a  flame  of  general  and  universal 
enthusiasm  your  brotherly  love.  It  seemed  an  impossibility,  but  here 
in  Chicago  the  impossible  has  been  realized.  You  have  shown  that 
you  do  not  believe  in  impossibilities.  It  could  not  have  been  realized 
but  for  you.  It  could  not  have  been  realized  without  your  sympathy 
and  your  enthusiasm. 

*'  Citizens  of  Chicago,  I  congratulate  you.  If  you  show  yourselves 
in  other  things  as  great  as  you  have  shown  yourselves  in  regard  to  this 
parliament  of  religions,  most  assuredly  the  time  will  come  when  Chi- 
cago will  be  the  first  city  in  America,  the  first  city  in  the  world." 

Protup  Chunder  Mozoomdar,  the  eastern  Indian  leader  of  the 
Brahmo-Somaj:  "The  kingdom  of  heaven  is,  to  my  mind,  a  vast  con- 
centric circle  with  various  circumferences  of  doctrines,  authorities  and 
organizations  from  outer  to  inner,  from  inner  to  inner  still,  until  heaven 
and  earth  become  one.  The  outermost  circle  is  belief  in  God  and  the 
love  of  man.  In  the  tolerance,  kindliness,  good  will,  patience  and  wis- 
dom which  has  distinguished  the  work  of  this  parliament,  that  outermost  ^^^^^^ 
circle  of  the  kingdom  of  heaven  has  been  described.  We  have 
influenced  vast  numbers  of  men  and  women  of  all  opinions,  and  the  - 

939 


940 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Prince  Wo  1- 
kousky. 


Pung  Quang 
Yu. 


influence  will  spread  and  spread.  So  many  human  unities  drawn 
within  the  magnetic  circle  of  spiritual  sympathy  cannot  but  influence 
and  widen  the  various  denominations  to  which  they  belong.  In  the 
course  of  time  those  inner  circles  must  widen  also  till  the  love  of  man 
and  the  love  of  God  are  perfected  in  one  church,  one  God,  one 
salvation." 

Prince  Serge  Wolkonsky,  of  Russia:  "Should  this  congress  have 
no  other  result  than  to  teach  us  to  judge  our  fellowman  by  his  indi- 
vidual value,  and  not  by  the  political  opinions  he  may  have  of  his 
country,  I  will  express  my  gratitude  to  the  congress  not  only  in  the 
name  of  those,  your  brothers,  who  are  my  countrymen,  but  in  the  name 
of  those,  our  brothers,  whom  we  so  often  revile  because  the  political 
traditions  of  their  country  refuse  the  recognition  of  home  rule;  in 
the  name  of  those  of  our  fellowmen  whose  motherland  stands  on  the 
neck  of  India;  in  the  name  of  those,  our  brothers,  whom  we  so  often 
blame  only  because  the  government  of  their  countries  send  rapacious 
armies  on  the  western,  southern  and  eastern  coasts  of  Africa.  I  will 
express  my  gratitude  to  the  congress  in  the  name  of  those,  my  broth- 
ers, whom  we  often  judge  so  wrongly  because  of  the  cruel  treatment 
their  government  inflicts  upon  the  children  of  the  Chinese  race. 

"I  will  congratulate  the  congress  in  the  name  of  the  whole  world 
if  those  who  have  been  here  have  learned  that  as  long  as  politics  and 
politicians  exist  there  is  no  happiness  possible  on  earth.  I  will  con- 
gratulate the  congress  in  the  name  of  the  whole  humanity  if  those  who 
have  attended  its  sessions  have  realized  that  it  is  a  crime  to  be  aston- 
ished when  we  see  that  another  human  being  is  a  man  like  ourselves." 

K.  Hirai,  Buddhist:  "You  are  the  pioneers  in  human  history.  You 
have  achieved  an  assembly  of  the  world's  religions,  and  we  believe 
your  next  step  will  be  toward  the  ideal  goal  of  this  parliament,  the 
realization  of  international  justice.  We,  ourselves,  desire  to  witness  its 
fulfillment  in  our  lifetime  and  to  greet  you  again  with  our  utmost 
cheers  and  deepest  admiration. 

"By  your  kind  hospitality  we  have  forgotten  that  we  are  strang- 
ers, and  we  are  very  much  attached  to  this  city.  To  leave  here  makes 
us  feel  as  if  we  were  parting  with  our  own  sisters  and  brothers.  When 
we  think  of  our  homeward  journey  we  cannot  help  shedding  tears. 
Farewell,  ladies  and  gentlemen.  The  coW  Winter  is  coming  on  and 
we  earnestly  wish  that  you  may  be  in  your  good  health.     Farewell." 

Pung  Quang  Yu,  Chinese  Confucian.  His  address  was  read  by  Dr. 
J.  H.  Barrows,  after  reading  which,  he  said:  "This  address,  as  has 
been  prophesied,  will  wipe  the  infamous  Geary  law  off  the  statute 
books."  Quang  Yu  wrote:  "It  is  unnecessary  for  me  to  touch  upon 
the  existing  relations  between  the  government  of  China  and  that  of 
the  United  States.  There  is  no  doubt  that  the  Chinese  minister  at 
Washington  and  the  honorable  Secretary  of  State  are  well  able  to 
deal  with  every  question  arising  between  the  two  countries,  in  a  man- 
ner satisfactory  and  honorable  to  both. 

"As  I  am  a  delegate  to  the  religious  congresses,  I  cannot  but  feel 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  941 

that  all  religious  people  are  my  friends.  I  have  a  favor  to  ask  of  all 
the  religious  people  of  America,  that  they  will  treat  hereafter  all  my 
countrymen  just  as  they  have  treated  me.  I  shall  be  a  hundred  times 
more  grateful  to  them  for  the  kind  treatment  of  my  countrymen,  than 
of  me.  I  am  sure  that  the  Americans  in  China  receive  just  such  con- 
siderate treatment  from  the  cultured  people  of  China  as  I  have  re- 
ceived from  you 

**  The  majority  of  my  countrymen  in  this  country  are  honest  and 
law-abiding.  Christ  teaches  us  that  it  is  not  enough  to  love  one's 
brethren  only.  I  am  sure  that  all  religious  people  will  not  think  this 
request  too  extravagant.  It  is  my  sincere  hope  that  no  national  differ- 
ences will  ever  interrupt  the  friendly  relations  between  the  two  gov- 
ernments, and  that  the  two  peoples  will  equally  enjoy  the  protection 
and  blessing  of  heaven.  I  intend  to  leave  this  country  shortly.  I 
shall  take  great  pleasure  in  reporting  to  my  government  the  proceed- 
ings of  this  parliament  upon  my  return.  With  this  I  desire  to  bid  all 
my  friends  farewell." 

The  Right  Rev.  R.  Shibata,  Japan,  high  priest  of  the  Shinto  sect: 
"  This  parliament  of  religion  is  the  most  remarkable  event  in  history,  ^-  Shibata. 
and  it  is  the  first  honor  in  my  life  to  have  the  privilege  of  appearing 
before  you  to  pour  out  my  humble  idea,  which  was  so  well  accepted 
by  you  all.  You  like  me,  but  I  think  it  is  not  the  mortal  Shibata  you 
like,  but  you  like  the  immortal  idea  of  universal  fraternity  and  brother- 
hood. 

"And  I  thank  you  to  let  me  speak  to  you  about  the  relations  ex- 
isting between  your  country  and  our  own  Japan,  that  country  which 
was  so  sound  asleep  until  a  few  years  ago.  Japan  used  to  be  regarded 
as  a  glorious  sunrising  land,  but  had  it  not  been  for  Commodore  Perry 
we  might  have  been  shut  out  from  all  the  light  of  the  material  civili- 
zation of  the  present  century.  He,  the  kind-hearted  representative  of 
the  United  States  of  America,  was  the  peaceful  yet  motive  power 
which  aroused  Japan  and  placed  her  among  the  great  nations  of  the 
earth.  It  was  owing  to  him  that  we  have  advanced  to  our  present  con- 
dition of  material,  literary  and  political  civilization.  Japan  is  sepa- 
rated from  America  by  an  ocean  five  thousand  miles  in  width, which  the 
Japanese  only  a  few  years  ago  regarded  as  a  great  mysterious  expanse. 
We  cross  over  this  ocean  today  and  in  a  few  days  regard  America  as 
our  nearest  nation  and  Americans  as  our  best  neighbors. 

"  What  I  wish  to  do  is  to  assist  you  in  carrying  out  the  plan  of  form- 
ing the  universal  brotherhood  under  the  one  roof  of  truth.  You  know 
unity  is  power.  I,  who  cannot  speak  any  language  but  Japanese,  may 
help  you  in  crowning  that  grand  project  with  success.  To  come  here 
I  had  many  obstacles  to  overcome,  many  struggles  to  make.  You 
must  not  think  I  represent  all  Shintoism.  I  represent  only  my  own 
Shinto  sect.  But  who  under  the  sun  dare  to  except  to  the  universal 
brotherhood,  who  dare  to  destroy  universal  fraternity?  So  long  as  the 
sun  and  moon  continue  to  shine  all  friends  of  truth  must  be  willing  to 
fight  courageously  for  this  great  principle. 


942 


THE  WORLD'S  CONGRESS  OP  RELIGIONS. 


George 
Candlin. 


*'  I  do  not  know  that  I  shall  have  the  honor  of  seeing  you  again 
in  this  life,  but  our  souls  have  been  so  pleasantly  united  here  that  I 
hope  they  may  again  be  united  in  the  life  hereafter.  Now  I  pray  that 
the  eight  million  deities  protecting  the  beautiful  cherry-tree  country 
of  Japan  may  protect  you  and  your  government  forever,  and  with  this 
I  bid  you  a  most  hearty  good-by." 

The  Rev.  George  T.  Candlin,  Methodist  missionary  to  China: 
T.  "  Suffer  one  final  word  of  counsel,  unfit  as  I  am  to  give  it:  *  Be  not  dis- 
obedient unto  the  heavenly  vision.'  A  very  good  missionary  friend, 
one  of  the  oldest  missionaries  in  China,  but  trained  in  narrower  ideas, 
has  been  much  exercised  about  this  parliament;  he  could  not  understand 
it,  this  motly  gathering  of  so  many  religious  tongues,  but  while  he  was 
half  inclined  to  ascribe  it  to  the  folly  of  men,  he  devoutly  believed  it 
might  be  overruled  by  the  wisdom  of  God.  He  remembered  'the  Par- 
thians,  and  Medes,  and  Elamites,  and  dwellers  in  Mesopotamia,'  and 
what  a  marvel,  said  he,  if  the  Spirit  of  God  should  descend  as  He  did 
on  that  ancient  gathering  and  make  it  a  latter-day  Pentecost.  I  am 
bound  to  say  he  thought  that  was  the  last  thing  we  should  be  prepared 
for. 

"But  who  shall  say  that  spirit  has  not  been  out-poured?  We  see 
not  the  cloven  tongues,  we  hear  not  the  rushing  of  mighty  winds;  our 
accompaniments  are  the  pufifing  noise  of  locomotives,  but  on  your 
beaming  countenances  and  in  your  eager  eyes,  yes,  and  in  pearly  tears 
which  held  no  bitterness,  I  have  seen,  methinks,  the  tokens  of  His  pres- 
ence. Are  our  hearts  afire  with  love  to  man;  are  our  zeal  and  courage 
equal  to  our  light;  are  we  afraid  of  nothing  in  this  holy  cause?  Then 
this  is  Pentecost  and  behind  is  the  conversion  of  the  world." 

H.  Dharmapala,  Ceylon,  Buddhist:  "This  congress  of  religions 
Dharmapaia.  has  achieved  a  stupendous  work  in  bringing  before  you  the  represen- 
tatives of  the  religions  and  philosophies  of  the  East.  The  committee 
on  religious  congresses  has  realized  the  Utopian  idea  of  the  poet  and 
the  visionary.  By  the  wonderful  genius  of  two  men,  Mr.  Bonney  and 
Dr.  Barrows,  a  beacon  of  light  has  been  erected  on  the  platform  of 
the  Chicago  parliament  of  religions  to  guide  the  yearning  souls 
after  truth. 

"  I,  on  behalf  of  the  475,000,000  of  my  co-religionists,  followers  of 
the  gentle  lord,  Buddha  Gautama,  tender  my  affectionate  regards  to 
Dr.  John  Henry  Barrows,  a  man  of  noble  tolerance,  of  sweet  disposi- 
tion, whose  equal  I  could  hardly  find. 

"And  you,  my  brothers  and  sisters,  born  in  this  land  of  freedom, 
you  have  learned  from  your  brothers  of  the  far  East  the  presentations 
of  the  respective  religious  systems  they  follow.  You  have  listened 
with  commendable  patience  to  the  teachings  of  the  all-merciful 
Buddha  through  his  humble  followers.  During  his  earthly  career  of 
forty-five  years  he  labored  in  emancipating  the  human  mind  from 
religious  prejudices,  and  teaching  a  doctrine  which  has  made  Asia 
mild.  By  the  patient  and  laborious  researches  of  the  men  of  science 
you  are  given  to  enjoy  the  fruits  of  a  material  civilization,  but  this 


THE  WOkLD'^  CdNCkESS  OP  RRUCtOM^. 


U% 


civilization  by  itself  finds  no  praise  at  the  hands  of  the  great  naturalists 
of  the  day. 

"  Learn  to  think  without  prejudice,  to  love  all  beings  for  love's 
sake,  to  express  your  convictions  fearlessly,  to  lead  a  life  of  purity,  and 
the  sunlight  of  truth  will  illuminate  you.  If  theology  and  dogma 
stand  in  your  way  in  the  search  of  truth  put  them  aside.  Be  earnest 
and  work  out  your  own  salvation  with  diligence,  and  the  fruits  of  holi- 
ness will  be  yours." 

Prince  Momolu  Masaquoi,  Vey  Territory,  Africa.  "  Members  and 
Delegates  to  the  Parliament  of  Religions:  Permit  me  to  express  my 
hearty  thanks  to  the  chairman  of  this  congress  for  the  honor  coh- 
ferred  upon  me  personally  by  the  privilege  of  representing  Africa  in 
this  world's  parliament  of  religions. 

"  There  is  an  important  relationship  which  Africa  sustains  to  this 
particular  gathering.  Nearly  nineteen  hundred  years  ago,  at  the  great 
dawn  of  Christian  morning,  we  saw  benighted  Africa  opening  her 
doors  to  the  infant  Saviour,  Jesus  Christ,  afterward  the  founder  of  one 
of  the  greatest  religions  man  ever  embraced,  and  the  teacher  of  the 
highest  and  noblest  sentiments  ever  taught,  whose  teaching  has 
resulted  in  the  presence  of  this  magnificent  audience. 

"As  J  sat  in  this  audience  listening  to  the  distinguished  delegates 
and  representatives  in  this  assembly  of  learning,  of  philosophy,  of 
systems  of  religions  represented  by  scholarship  and  devout  hearts, 
I  wondered  to  myself,  '  What  shall  the  harvest  be?  ' 

"The  very  atmosphere  seems  pregnant  with  an  indefinable,  inex- 
pressible something;  something  too  solemn  for  human  utterance,  which 
I  dare  not  express.  Previous  to  this  gathering  the  greatest  enmity  ex- 
isted among  the  world's  religions.  Tonight — I  dare  not  speak  as  one 
seeing  visions  or  dreaming  dreams — but  this  night  it  seems  that  the 
world's  religions,  instead  of  striking  one  against  another,  have  come 
together  in  amicable  deliberation  and  have  created  a  more  congenial 
spirit  among  themselves.  May  the  coming  together  of  these  wise  men 
result  in  the  full  realization  of  the  general  Fatherhood  of  God,  the 
brotherhood  of  man,  and  the  consecration  of  souls  to  the  service 
of  God." 

The  Rev.  George  Boardman,  D.  D.,  Philadelphia,  Baptist: 
"  Fathers  of  the  contemplative  East,  sons  of  the  executive  V/est;  be- 
hold how  pleasant  it  is  for  brethren  to  dwell  together  in  unity.  The 
New  Jerusalem,  the  city  of  God,  is  descending,  heaven,  the  phone; 
earth,  the  anti-phone,  chanting  the  eternal  hallelujah  chorus." 

Rabbi  Emil  Hirsch,  Jewish,  Chicago:  ''  None  could  appreciate 
the  possibilities  of  this  parliament  more  deeply  than  we,  the  heirs  of 
a  past  spanning  the  millennia  and  waiting  with  unbroken  faith  for  the 
coming  of  the  millennium.  Millions  of  my  co-religionists  hoped  that 
this  convocation  of  the  great  synagogue  would  sound  the  deathknell 
of  hatred  and  prejudice  under  which  they  suffer  and  have  suffered 
these  many  years;  and  their  hope  has  not  been  disappointed.  From 
this  place  has  blazed  forth  the  fiery  signal,  telling  the  world  as  the 


Prince  Masa- 
quoi. 


Dr.  BoardmaD. 


944 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Yivekananda. 


Virchand 
'l^andhi. 


torches  on  Palestine's  hills  of  old  did  the  birth  of  a  new  month,  as 
now  of  the  dawn  of  the  better  day  of  a  new  love  wide  enough  to  em- 
brace all  the  children  of  men. 

"  We,  Jews,  came  to  impart  information  and  to  get  it.  We  have 
been  richly  rewarded  for  the  small  contribution  we  have  made  to  the 
success  of  this  ever  memorable  gathering.  According  to  an  old  rab- 
binical injunction,  friends  should  not  part  without  some  serious 
thought  on  some  religious  problem.  We  part  and  take  hence  all  the 
deep  thoughts  here  worded,  and  thus  we  may  be  sure  that  in  us  will 
come  true  the  promise  of  the  Talmud  that  wherever  three  come  to- 
gether to  study  God's  law  the  divine  Shekinah  is  resting  upon  them. 
Thus  let  me  bid  you  Godspeed  in  the  old  Jewish  salutation  of  peace." 

Swami  Vivekananda:  "Much  has  been  said  on  the  common  ground 
of  religious  unity.  I  am  not  going  just  now  to  venture  my  own  theory. 
But  if  any  one  here  hopes  that  this  unity  would  come  by  the  triumph  of 
any  one  of  these  religions  and  the  destruction  of  the  others,  to  him  I 
say,  'Brother,  yours  is  an  impossible  hope.'  Do  I  wish  that  the 
Christian  would  become  Hindu?  God  forbid!  Do  I  wish  thai  the 
Hindu  or  the  Buddhist  would  become  Christian?     God  forbid! 

"The  seed  is  put  in  the  ground,  and  earth  and  air  and  water 
are  placed  around  it.  Does  the  seed  become  the  earth,  or  the  air, 
or  the  water?  No!  It  becomes  a  plant;  it  developes  after  the  law 
of  its  own  growth,  assimilates  the  air,  the  earth,  and  the  water 
— converts  them  into  plant  substance  and  grows  a  plant. 

"Similar  is  the  case  with  religion.  The  Christian  is  not  to  become 
a  Hindu  or  a  Buddhist  nor  a  Hindu  or  a  Buddhist  to  become  a 
Christian.  But  each  must  assimilate  the  others  and  yet  preserve  its 
individuality  and  grow  according  to  its  own  law  of  growth. 

"If  the  parliament  of  religions  has  shown  anything  to  the  world  it 
is  this,  that  it  has  proved  to  the  world  that  holiness,  purity  and  charity 
are  not  tne  exclusive  possession  of  any  one  church  in  the  world,  and 
that  every  system  has  produced  men  and  women  of  the  most  exalted 
character. 

"In  the  face  of  this  evidence  if  anybody  dreams  of  the  exclusive 
survival  of  his  own  and  the  destruction  of  the  others,  I  pity  him  from 
the  bottom  of  my  heart,  and  point  out  to  him  that  upon  the  banner  of 
every  religion  would  soon  be  written,  in  spite  of  their  resistance,  'Help, 
and  not  fight,'  'Assimilation,  and  not  destruction,'  'Harmony,  peace, 
and  not  dissension.'  " 

Virchand  A.  Gandhi,  India,  of  the  Jain  sect:  "If  you  will  only  per- 
mit a  heathen  to  deliver  his  message  of  peace  and  love,  I  shall  only 
ask  you  to  look  at  the  multifarous  ideas  presented  to  you  in  a  liberal 
spirit  and  not  with  superstition  and  bigotry,  as  the  seven  blind  men 
did  in  the  elephant  story.  Once  upon  a  time,  in  a  great  city,  an  ele- 
phant was  brought  with  a  circus;  and  the  people  had  never  seen  an 
elephant  before.  There  were  seven  blind  men  in  the  city  who  longed 
to  know  what  kind  of  an  animal  it  was,  so  they  went  together  to  the 
place  where  the  elephant  was  kept.    One  of  them  placed  his  hands  on 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  945 

the  ears,  the  other  on  the  legs,  the  third  on  the  tail  of  the  elephant, 
and  so  on.  When  they  were  asked  by  the  people  what  kind  of  an  an- 
imal the  elephant  was,  one  of  the  blind  men  said:  *Oh,  to  be  sure,  the 
elephant  is  like  a  big  winnowing  fan.'  The  other  blind  man  said:  *No, 
my  dear  sir,  you  are  wrong;  the  elephant  is  more  like  a  big  round 
post.'  The  third:  'By  Jove,  you  are  quite  mistaken,  it  is  like  a  taper- 
ing stick.'  The  rest  of  them  also  gave  their  different  opinions.  The 
proprietor  of  the  circus,  who  happened  to  be  there,  stepped  forward 
and  said:  'My  friends  you  are  all  mistaken,  you  have  not  examined 
the  elephant  from  all  sides.  Had  you  done  so  you  would  not  have 
taken  one-sided  views.' 

"Brothers  and  sisters,  I  entreat  you  to  hear  the  moral  of  this 
story  and  learn  to  examine  the  various  religious  systems  from  all 
standpoints." 

Mrs.  Charles  Henrotin,  vice-president  of  the  woman's  branch  of 
the  auxiliary,  Chicago:  "The  place  which  woman  has  taken  in  the 
parliament  of  religions  and  in  the  denominational  congresses  is  one  of 
such  great  importance  that  it  is  entitled  to  careful  attention. 

"As  day  by  day  the  parliament  has  presented  the  result  of  the 
preliminary  work  of  two  years,  it  may  have  appeared  to  you  an  easy  Mrs.  Henrotin. 
thing  to  put  into  motion  the  forces  of  which  this  evening  is  the 
crowning  achievement,  but  to  bring  about  this  result  hundreds  of  men 
and  women  have  labored.  There  are  sixteen  committees  of  women  in 
the  various  departments  represented  in  the  parliament  of  religions 
and  denominational  congresses,  with  a  total  membership  of  174. 

"It  is  too  soon  to  prognosticate  woman's  future  in  the  churches. 
Hitherto  she  has  been  not  the  thinker,  the  formulator  of  creeds,  but 
the  silent  worker.  That  day  has  passed.  It  remains  for  her  to  take 
her  rightful  position  in  the  active  government  of  the  church,  and  to 
the  question,  if  men  will  accord  that  position  to  her,  my  experience  as 
that  of  the  chairmen  of  the  woman's  committees  warrants  us  in  an- 
swering an  emphatic  yes.  Her  future  in  the  western  churches  is  in 
her  own  hands,  and  the  men  of  the  eastern  churches  will  be  em- 
boldened by  the  example  of  the  western  to  return  to  their  country, 
and  bid  our  sisters  of  those  distant  lands  to  go  and  do  likewise. 

"Woman  has  taken,  literally,  Christ's  command  to  feed  the  hun- 
gry, and  clothe  the  naked,  heal  the  sick,  and  to  minister  unto  those 
who  are  in  need  of  such  ministrations.  As  her  influence  and  power  in- 
crease so  also  will  her  zeal  for  good  works.  The  experiment  of  an 
equal  representation  of  men  and  woman  in  aparliament  of  religions  has 
been  made,  and  that  it  has  not  been  a  failure,  I  think,  can  be  proved 
by  that  part  taken  by  the  women  who  have  had  the  honor  of  being 
called  to  participate  in  this  great  gathering." 

The  Rev.  Frank  Bristol,  D.  D.     Dr.  Bristol  began  his  speech  with     Dr.  Frank 
the  following  qnotation:  ^^ 

"Then  let  us  pray,  that  come  it  may. 

As  come  it  will  for  a'  that, 
That  man  to  man  the  world  o'er, 

Will  brothers  be  and  a' that."  -•  < 


946  fii^  WORLD'S  CONGMSS  OF  kELIGION^. 

*'The  thorough  gentlemen  of  the  world  have  spoken  in  this  parlia- 
ment of  religions  in  support  of  religions  that  have  made  them  thor- 
ough gentlemen.  Tolerance,  courtesy  and  brotherly  love  are  the  in- 
evitable and  convincing  results  of  the  world's  nearness  to  God,  the 
common  Father. 

"Infinite  good  and  only  good  will  come  from  this  parliament.  To 
all  who  have  come  from  afar  we  are  profoundly  and  eternally  indebted. 
Some  of  them  represent  civilizations  that  were  old  when  Romulus  was 
founding  Rome,  whose  philosophies  and  songs  were  ripe  in  wisdom 
and  rich  in  rhythm  before  Homer  sang  his  Iliad  to  the  Greeks,  and 
they  have  enlarged  our  ideas  of  our  common  humanity.  They  have 
brought, to  us  fragrant  flowers  from  the  gardens  of  eastern  faiths, 
richer  gems  from  the  old  mines  of  great  philosophies,  and  we  are 
richer  tonight  from  their  contributions  of  thought,  and  particularly 
from  our  contact  with  them  in  spirit. 

"Never  was  there  such  a  bright  and  hopeful  day  for  our  common 
humanity  along  the  lines  of  tolerance  and  universal  brotherhood.  And 
we  shall  find  that  by  the  words  that  these  visitors  have  brought  to  us 
and  by  the  influence  they  have  exerted,  they  will  be  richly  rewarded 
in  the  consciousness  of  having  contributed  to  the  mighty  movement 
which  holds  in  itself  the  promise  of  one  Faith,  one  Lord,  one  Father, 
one  Brotherhood. 

"A  distinguished  writer  has  said  that  it  is  always  morn  somewhere 
in  the  world.  The  time  hastens  when  a  greater  thing  will  be  said — 
'tis  always  morn  everywhere  in  the  world.  The  darkness  has  passed, 
the  day  is  at  hand,  and  with  it  will  come  the  greater  humanity,  the 
universal  brotherhood." 
j^nkinLioyd  The  Rcv.  Jcukin  Lloyd  Jones,  Unitarian,  Chicago:     *Tt  has  often 

Jones.  been  said,  and  I  have  been  among  those  who  have  been  saying  it,  that 

we  have  been  witnessing  here  in  these  last  seventeen  days  what  will 
not  be  given  men  now  living  again  to  see,  but  as  these  meetings  have 
grown  in  power  and  accumulative  spirit  I  have  felt  my  doubts  give 
way  and  I  already  see  in  vision  the  next  parliament  of  religions  more 
glorious  and  more  hopeful  than  this.  And  I  have  sent  my  mind  around 
the  globe  to  find  a  fitting  place  for  the  next  parliament.  When  I  look 
upon  these  gentle  brethren  from  Japan  I  have  imagined  that  away 
out  in  the  calms  of  the  Pacific  Ocean  we  may,  in  the  city  of  Tokio, 
meet  again  in  some  great  parliament,  but  I  am  not  satisfied  to  stop  in 
that  half-way  land,  and  so  I  have  thought  we  must  go  further  and  meet 
in  that  great  English  dominion  of  India  itself.  At  first  I  thought  that 
Bombay  might  be  a  good  place,  or  Calcutta  a  better  place,  but  I  have 
concluded  to  move  that  the  next  parliament  of  religions  be  held  on  the 
banks  of  the  Ganges  in  the  ancient  city  of  Benares,  where  we  can 
visit  these  brethren  at  their  noblest  headquarters.  And  when  we  go 
there  we  will  do  as  they  have  done,  leaving  our  heavy  baggage  behind, 
going  in  light  marching  order,  carrying  only  the  working  principles 
that  aer  applicable  in  all  lands. 

"Now,  when  shall  that  great  parliament  meet?     It  used  to  take  a 


THE  WOkLD'S  CONC^RESS  OF  RELIGIONS. 


U1 


long  time  to  get  around  the  world,  but  I  believe  that  we  are  ready  here 
tonight  to  move  that  we  will  usher  in  the  twentieth  century  with  a 
great   parliament  of   religions   in  Benares." 

Pastor  Fliedner,  Spain:  "  From  Spain,  which  discovered  America, 
I  tender  a  farewell  greeting  to  those  who  have  made  America  what  it 
is  today — to  the  sons  and  daughters  of  the  Pilgrim  fathers,  who  left 
their  homes  in  England  and  Scotland,  in  Holland  and  Germany,  and 
came  to  this  country  and  here  established  liberty  from  the  Atlantic 
Ocean  to  the  Pacific  shore — to  them  I  say  farewell.  They  brought 
liberty  to  America  because  they  knew  the  fountain  of  liberty,  even 
the  liberator  of  mankind,  the  author  of  the  brotherhood  of  man;  yea, 
God  manifest  in  the  flesh,  light  of  freedom  shining  into  the  darkness 
of  slavery.  Spain  has  been  down-trodden  for  centuries  by  ecclesias- 
tical and  political  oppression,  but  now  it  has  regained  liberty,  and  is 
rejoicing  in  this  new  liberty,  and,  therefore,  it  is  free  in  that  freedom 
with  which  Christ  makes  all  men  free.  God  bless  free  America. 
Adios!" 

"The  Rev.  Augusta  J.  Chapin,  D.  D.:  "The  last  seventeen  days 
have  seemed  to  many  of  us  the  fulfillment  of  a  dream;  nay,  the  fulfill- 
ment of  a  long  cherished  prophecy.  The  seers  of  ancient  time  fore- 
told a  day  when  there  should  be  concord,  something  like  what  v/e  have 
seen,  among  elements  before-time  discordant. 

"We  have  heard  of  the  Fatherhood  of  God,  the  brotherhood  of 
man,  and  the  solidarity  of  the  human  race  until  these  great  words  and 
truths  have  penetrated  our  minds  and  sunken  into  our  hearts  as  never 
before.  They  will  henceforth  have  larger  meaning.  No  one  of  us  all 
but  has  been  intellectually  strengthened  and  spiritually  uplifted. 

"The  last  moments  of  the  great  parliament  are  passing.  We  who 
welcomed  now  speed  the  parting  guests.  We  are  glad  you  came,  Oh 
wise  men  of  the  East,  with  your  wise  words,  your  large,  tolerant  spirit, 
and  your  gentle  ways.  We  have  been  glad  to  sit  at  your  feet  and  learn 
of  you  in  these  things.  We  are  glad  to  have  seen  you  face  to  face  and 
we  shall  count  you  henceforth  more  than  ever  our  friends  and  co- 
workers in  the  great  things  of  religion." 

Julia  Ward  Howe,  Boston:  "  Dear  friends,  I  wish  I  had  brought 
you  some  great  and  supreme  gift  of  wisdom.  I  have  brought  you  a 
heart  brimming  with  love  and  thankfulness  for  this  crown  of  the  ages, 
so  blessed  in  itself  and  so  full  of  a  more  blessed  prophecy.  But  I  did 
not  expect  to  speak  tonight.  I  will  only  give  you  two  or  three  lines 
which  very  briefly  relate  a  dream,  a  true  dream  that  I  had  lately: 

"Before,  I  saw  the  hand  divine 

Outstretched  for  human  weal, 
Its  judgments  stern  in  righteousness, 

Its  mercy  swift  to  heal; 
And  as  I  looked  with  hand  to  help 

The  golden  net  outspread, 
To  gather  all  we  deem  alive 

And  all  we  mourn  as  dead; 


Pastor  Flisd- 
ner 


Rev.  Angasta 
J.  Chapiu. 


Julia  Ward 
Howe. 


94$  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

And  as  I  mused  a  voice  did  say: 

"  Ah,  not  a  single  mesh; 
This  binds  in  harmony  divine 

All  spirit  and  all  flesh." 

Bishop  Arnett,  of  the  African  Methodist  Episcopal  church:    "Ihave 

Bishop  Amett.  j^gygj.  seen  SO  large  a  body  of  men  meet  together  and  discuss  questions  so 

vital  with  as  little  friction  as  I  have  seen  during  this  parliament.     The 

watchword  has  been  toleration  and  fraternity,  and  shows  what  may 

or  can  be  done  when  men  assemble  in  the  proper  spirit. 

**  There  was  some  apprehension  on  the  part  of  some  Christians  as 
to  the  wisdom  of  a  parliament  of  all  the  religions,  but  the  result  of  this 
meeting  vindicates  the  wisdom  of  such  a  gathering.  It  appears  that 
the  conception  was  a  divine  one  rather  than  human,  and  the  execution 
of  the  plan  has  been  marvelous  in  its  detail  and  in  the  harmony  of  its 
working,  and  reflects  credit  upon  the  chairman  of  the  auxiliary,  Mr. 
Bonney,  and  also  on  the  Rev.  J.  H.  Barrows — for  there  is  no  one  who 
has  attended  these  meeetings  but  really  believes  that  Christianity  has 
lost  nothing  in  the  discussion  or  comparison,  but  stands  today  in  a 
light  unknown  in  the  past.  The  ten  commandments,  the  Sermon  on 
the  Mount  and  the  golden  rule  have  not  been  superseded  by  any  that  has 
been  presented  by  the  various  teachers  of  religion  and  philosophy;  but 
our  mountains  are  just  as  high  and  our  doctrines  are  just  as  pure  as 
before  our  meeting,  and  every  man  and  woman  has  been  confirmed  in 
the  faith  once  delivered  to  the  saints.  I  believe  that  it  will  do  good 
not  only  to  the  dominant  race;  but  to  the  race  that  I  represent  it  is  a 
Godsend,  and  from  this  meeting  we  believe  will  go  forth  a  sentiment 
that  will  righten  a  great  many  of  our  wrongs  and  lighten  up  the  dark 
places,  and  assist  in  giving  us  that  which  we  are  now  denied — the  com- 
mon privileges  of  humanity;  for  we  find  that  in  this  congress  the 
majority  of  the  people  represented  are  of  the  darker  races,  which  will 
taach  the  American  people  that  color  is  not  the  standard  of  excellence 
or  of  degradation.  But  I  trust  that  much  good  will  come  to  all,  and 
not  only  the  Fatherhood  of  God  be  acknowledged,  but  the  brotherhood 
of  man." 

The  Rt.  Rev.  Dr.  Keane,  rector  of  the  Catholic  university,  Wash- 
Dr. Keane.  jngton,  D.  C:  "We  leave  here.  We  will  go  to  our  homes.  We  will 
go  to  the  olden  ways.  Friends,  will  we  not  look  back  to  this  scene  of 
union  and  weep  because  separation  still  continues.  But  will  we  not 
pray  that  there  may  have  been  planted  here  a  seed  that  will  grow  to 
union  world-wide  and  perfect?  Oh  friends,  let  us  pray  for  this.  It  is 
better  for  us  to  be  one.  If  it  were  not  better  for  us  to  be  one  than  to 
be  divided  our  Lord  and  God  would  not  have  prayed  to  His  Father 
that  we  might  all  be  one  as  He  and  the  Father  are  one.  Oh,  let  us 
pray  for  unity,  and  taking  up  the  glorious  strains  we  have  listened  to 
tonight,  let  us  morning,  noon  and  night  cry  out:  'Lead,  kindly  Light; 
lead  from  all  gloom;  lead  from  all  darkness;  lead  from  all  imperfect 
light  of  human  opinion;  lead  to  the  fullness  of  the  Light.' 

"O  glorious  Prince  of  the  King  above!    Lift  up  the  gates!    Take 


THE  WORLDS  CONGRESS  OF  RELIGIONS.  949 

away  all  barriers  and  all  separations  and  let  the  King  of  Glory  come 
to  rule!  He  gave  thanks  to  His  Father  that  He  was  to  be  now  glori- 
fied, and  that  the  world  was  to  be  His  kingdom.  Oh,  let  us  pray  that 
that  at  last  may  be  fulfilled.  Lift  up  your  gates,  ye  Prince.  Let  the 
King  of  Glory  come  in.  Let  Him  take  possession.  Before  Him  may 
every  human  being  bow.  Woe  to  the  man  who  would  have  an  idea  of 
his  own,  an  ambition  of  his  own,  that  he  would  put  in  the  place  of  His 
royal  supremacy!  May  He  come.  May  He  rule  under  His  scepter  of 
peace  and  love.  May  we  all  bow  together,  and  may  He  reign  forever 
and  ever." 

Mr.  Bonney  read  a  stanza  from  a  poem  by  Mr.  Joseph  Cook: 

"  God  in  all  faces  shine, 
So  make  Thou  all  men  Thine, 

Under  one  dome: 
Face  to  face,  soul  to  soul, 
East  to  West,  pole  to  pole. 
As  the  great  ages  roll. 

Be  Thou  our  home!  " 

In  his  closing   address   Chairman  John    Henry  Barrows,  D.  D.,     -q^  Ban-owa 
said: 

"The  closing  hour  of  this  parliament  is  one  of  congratulation,  of 
tender  sorrow,  of  triumphant  hopefulness.  God  has  been  better  to  us 
by  far  than  our  fears,  and  no  one  has  more  occasion  for  gratitude  than 
your  chairman,  that  he  has  been  upheld  and  comforted  by  your  cordial 
cooperation,,  by  the  prayers  of  a  great  host  of  God's  noblest  men  and 
women,  and  by  the  consciousness  of  divine  favor. 

"Men  of  Asia  and  Europe,  we  have  been  made  glad  by  your  com- 
ing and  have  been  made  wiser.  I  am  happy  that  you  have  enjoyed 
our  hospitalities.  While  floating  one  evening  over  the  illumined  waters 
of  the  "white  city,"  Mr.  Dharmapala  said,  with  that  smile  which  has 
won  our  hearts,  "All  the  joys  of  heaven  are  in  Chicago,"  and  Dr. 
Momerie,  with  a  characteristic  mingling  of  enthusiasm  and  skepticism, 
replied:  "I  wish  I  were  sure  that  all  the  joys  of  Chicago  are  to  be  in 
heaven."  But  surely  there  will  be  a  multitude  there  whom  no  man 
can  number  out  of  every  kindred  and  people  and  tongue,  and  in  that 
perpetual  parliament  on  high  the  people  of  God  will  be  satisfied. 

"We  have  learned  that  truth  is  large  and  that  there  are  more  ways 
than  one  in  God's  providence  by  which  men  emerge  out  of  darkness 
into  the  heavenly  light.  It  was  not  along  the  line  of  any  one  sect  or 
philosophy  that  Augustine  and  Origen,  John  Henry  Newman  and 
Dean  Stanley,  Jonathan  Edwards  and  Channing,  Henry  Ward  Beecher 
and  Keshub  Chunder  Sen  walked  out  into  the  light  of  the  eternal. 
The  great  high  wall  of  heaven  is  pierced  by  twelve  portals,  and  we 
shall  doubtless  be  surprised  if  we  ever  pass  within  those  gates  to  find 
many  there  whom  we  did  not  expect  to  see.  We  certainly  ought  to 
cherish  stronger  hopes  for  those  who  are  pure  in  deeds,  even  though 
living  in  the  twilight  of  faith,  than  for  selfish  souls  who  rest  down  on 
a  lifeless  Christianity. 


950  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

"I  thank  God  for  these  friendships  which  we  have  knit  with  men  and 
women  beyond  the  sea,  and  I  thank  you  for  your  sympathy  and  over- 
generous  appreciation  and  for  the  constant  help  you  have  furnished  in 
the  midst  of  my  multiplied  duties.  Christian  America  sends  her  greet- 
ings through  you  to  all  mankind.  We  cherish  a  broadened  sympathy, 
a  higher  respect,  a  truer  tenderness  to  the  children  of  our  common 
Father  in  all  lands;  and,  as  the  story  of  this  parliament  is  read  in  the 
cloisters  of  Japan,  by  the  rivers  of  southern  Asia,  amid  the  universi- 
ties of  Europe,  and  in  the  isles  of  all  the  seas,  it  is  my  prayer  that 
non-Christian  readers  may  in  some  measure  discover  what  has  been  the 
source  and  strength  of  that  faith  in  Divine  Fatherhood  and  human 
brotherhood  which,  embodied  in  an  Asiatic  peasant  who  was  the  Son 
of  God  and  made  divinely  potent  through  Him,  is  clasping  the  globe 
with  bands  of  heavenly  light. 

"  Most  that  is  in  my  heart  of  love,  and  gratitude,  and  happy  mem- 
ory must  go  unsaid.  If  any  honor  is  due  for  this  magnificent  achieve- 
ment let  it  be  given  to  the  spirit  of  Christ  which  is  the  spirit  of  love 
in  the  hearts  of  those  of  many  lands  and  faiths  who  have  toiled  for 
the  high  ends  of  this  great  meeting.  May  the  blessing  of  Him  who 
rules  the  storm  and  holds  the  ocean  waves  in  His  right  hand,  follow 
you,  with  the  prayers  of  all  God's  people,  to  your  distant  homes.  And, 
as  Sir  Joshua  Reynolds  closed  his  lectures  on  "  The  Art  of  Painting  " 
with  the  name  of  Michael  Angelo,  so,  with  a  deeper  reverence,  I 
desire  that  the  last  words  which  I  speak  to  this  parliament  shall  be  the 
name  of  Him  to  whom  I  owe  life  and  truth  and  hope  and  all  things, 
who  reconciles  all  contradictions,  pacifies  all  antagonisms,  and  who, 
from  the  throne  of  His  heavenly  kingdom,  directs  the  serene  and  un- 
wearied omnipotence  of  redeeming  love  —  Jesus  Christ  the  Saviour  of 
the  world." 

President  Bonney's  final  words.  "Worshipers  of  God  and  lovers 
B(^ly^^^^*  of  man:  The  closing  words  of  this  great  event  must  now  be  spoken. 
With  inexpressible  joy  and  gratitude  I  give  them  utterance.  The 
wonderful  success  of  this  first  actual  congress  of  the  religions  of 
the  world  is  the  realization  of  a  conviction  which  has  held  my  heart 
for  many  years.  I  became  acquainted  with  the  great  religious  systems 
of  the  world  in  my  youth,  and  have  enjoyed  an  intimate  association 
with  leaders  of  many  churches  during  my  maturer  years.  I  was  thus 
led  to  believe  that  if  the  great  religious  faiths  could  be  brought  into 
relations  of  friendly  intercourse,  many  points  of  sympathy  and  union 
would  be  found,  and  the  coming  unity  of  mankind  in  the  love  of 
.  God  and  the  service  of  man  be  greatly  facilitated  and  advanced. 
Hence,  when  the  occasion  arose  it  was  gladly  welcomed  and  the  effort 
more  than  willingly  made. 

"  What  many  men  deemed  impossible  God  has  finally  wrought. 
The  religions  of  the  world  have  met  in  a  great  and  imposing  assembly; 
they  have  conferred  together  on  the  vital  questions  of  life  and  immor- 
tality in  a  frank  and  friendly  spirit,  and  now  they  part  in  peace  with 
many  warm  expressions  of  mutual  affection  and  respect. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  951 

"The  influence  which  this  congress  of  the  religions  of  the  world 
will  exert  on  the  peace  and  the  prosperity  of  the  world  is  beyond  the 
power  of  human  language  to  describe.  For  this  influence,  borne 
by  those  who  have  attended  the  sessions  of  the  parliament  of  re- 
ligions to  all  parts  of  the  world,  will  affect  in  some  important  degree 
all  races  of  men,  all  forms  of  religion,  and  even  all  governments 
and  social  institutions. 

"The  results  of  this  influence  will  not  only  be  apparent  in  external 
changes,  but  will  manifest  themselves  in  thought,  feeling,  expression, 
and  the  deeds  of  charity.  Creeds  and  institutions  may  long  remain 
unchanged  in  form,  but  a  new  spirit  of  light  and  peace  will  pervade 
them,  for  this  congress  of  the  world's  religions  is  the  most  marvelous 
evidence  yet  given  of  the  approaching  fulfillment  of  the  apocalyptic 
prophecy:  Behold  I  make  all  things  new! 

"The  establishment  of  a  universal  fraternity  of  learning  and  virtue 
was  early  declared  to  be  the  ultimate  aim  of  the  World's  Congress 
Auxiliary  of  the  World's  Columbian  Exposition.  The  Congress  of  Re- 
ligions has  always  been  in  anticipation  what  it  is  now  in  fact,  the 
culmination  of  the  World's  Congress  scheme.  This  hour,  therefore, 
seems  to  me  to  be  the  most  appropriate  to  announce  that  upon  the 
conclusion  of  the  world's  congress  series,  as  now  arranged,  a  procla- 
mation of  that  fraternity  will  be  issued  to  promote  the  continuation  in 
all  parts  of  the  world  of  the  great  work  in  which  the  congresses  of  1893 
have  been  engaged. 

"And  now  farewell.  A  thousand  congratulations  and  thanks  for  pareweU! 
the  cooperation  and  aid  of  all  who  have  contributed  to  the  glorious 
results  which  we  celebrate  this  night.  Henceforth,  the  religions  of  the 
world  will  make  war,  not  on  each  other,  but  on  the  giant  evils  that 
afflict  mankind.  Henceforth,  let  all  throughout  the  world  who  worship 
God  and  love  their  fellowmen,  join  in  the  anthem  of  the  angels: 

"Glory  to  God  in  the  highest! 
Peace  on  earth,  good  will  among  men!" 

Rabbi  Hirsch  led  in  the  universal  prayer,  when  Bishop  Keane 
offered  the  last  petition: 

"  O  Father  in  heaven,  deign  to  look  down  upon  Thy  children  and 
crown  the  work  of  this  parliament  with  Thy  paternal  benediction. 
Grant,  O  Father  of  Lights,  in  whom  there  is  no  darkness,  that  the 
seeds  of  light  planted  in  our  hearts  may  grow  unto  the  fullness  of  the 
light.  Grant,  O  God  of  love,  who  hast  said  that  "  He  that  abideth  in 
love  abideth  in  Me,"  that  the  germs  of  love  implanted  in  our  hearts 
may  grow  into  love  that  will  link  us  inseparably  with  one  another 
while  linking  us  inseparably  with  Thee.  Bless  us>  O  God,  and  guide 
us  all  in  the  path  that  is  before  us.  Make  us  faithful  to  all  we 
have  heard,  and  grant  that  we,  through  our  devious  ways  may,  through 
Thy  boundless  mercy,  be  brought  at  last  together  to  love  and  praise 
Thee  forever  and  ever.     Amen." 

The  great  audience  sang  "America,"  and  the  greatest  religious 
gathering  of  the  ages  was  ended. 


Rev.  M.  C.  Ranseen,  Chicago. 

(Member  General  Committee.) 


riie  Denominational  Qongresses, 


GST  of  the  different  religious  denomi- 
nations and  organizations  represented 
in  the  Parliament  of  Religions  held 
congresses  of  their  own  of  several  days 
each,  mainly  in  the  smaller  halls  of  the 
Art  Institute,  with  a  single  Presenta- 
tion Day  each  in  a  larger  hall.  They 
began  on  August  27th  and  ended  Octo- 
ber 15th,  There  were  forty-one  in  all. 
The  programmes  were  evidently  prepar- 
ed with  great  care,  and  the  papers  in  full, 
of  any  congress,  would  fill  a  volume. 
Each  congress  was  welcomed  by  the 
president  of  the  Auxiliary,  Hon.  C.  C. 
Bonney,  with  an  address,  characterized 
by  great  tact,  courtesy  and  ability,  always  admir- 
ably adapted  to  time,  place  and  occasion.  Brev- 
ity forbids  the  reproduction  of  the  addresses 
here,  and  only  allows  this  general  reference  to  what  ought  to  have 
been  preserved  in  type  in  full.  Most  of  the  following  reports  and 
synopses  were  furnished  by  those  who  participated  in  the  congresses, 
and  they  may  therefore  be  regarded  as  official.  Some  of  the  denom- 
inations, as  the  Episcopal  and  the  Presbyterian  (the  latter  with  the 
exception  of  one  day.  Presentation  Day),  and  Calvinistic-Baptist,  did 
not  enter  into  the  movement.  But  most  of  the  churches  made  elabo 
rate  preparations,  and  constructed  excellent  programmes,  and  executed 
them  with  thoroughness,  so  that  their  proceedings  possessed  great 
value  and  interest. 

It  should  be  understood  that  stirring  and  inspiring  hymns  and 
other  devotional  exercises  were  interspersed  through  all  the  con- 
gresses, the  report  of  which  here  is  omitted  for  want  of  space. 

953 


Rabbi  Joseph  Stolz,  Chicago. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS  955 

THE  JEWISH  CONGRESS. 

The  Jewish  Denominational  Congress  convened  in  the  Memorial 
Art  Palace,  August  27th  to  30th,  and  September  1 3th  and  1 5th,  under  the 
auspices  of  the  Union  of  American  Hebrew  congregations  and  the  Cen- 
tral Conference  of  American  rabbis.  This  was  the  first  time  in  history 
that  the  Jews  were  granted  such  an  opportunity  to  declare  before  the 
world  publicly  and  fearlessly  their  fundamental  doctrines,  hopes  and 
aims,  their  chief  spiritual  contributions  to  humanity,  their  atitude 
toward  other  religions,  and  the  respect  in  which  Judaism  is  still  in- 
dispensable to  the  highest  civilization.  The  eleven  sessions  were  well 
attended.  The  essayists  presented  their  subjects  with  learning,  clear- 
ness, courage  and  love,  and  the  enthusiasm  born  of  conviction.  It  was 
a  memorable  occasion,  an  epoch-marking  event,  and  noteworthy  are 
the  words  ^vith  which  President  Charles  C.  Bonney  opened  the  first  ses- 
sion in  the  Hall  of  Columbus:  "The  Providence  of  the  God  of  Abra- 
ham, Isaac  and  Jacob,  has  so  ordered  the  arrangements  of  the  religious 
congresses  under  the  auspices  of  the  World's  Congress  Auxiliary  of 
the  World's  Columbian  Exposition  that  the  mother  church  from  which  The  Mother 
all  the  Christian  denominations  trace  their  lineage,  and  which  stands  Church, 
in  the  history  of  mankind  as  the  especial  exponent  of  august  and  tri- 
umphant theism,  has  been  called  upon  to  open  the  religious  congresses 
of  1893.  But  far  more  important  and  significant  is  the  fact  that  this 
arrangement  has  been  made,  and  this  congress  is  now  formally  opened 
and  welcomed  by  as  ultra  and  ardent  a  Christian  as  the  world  con- 
tains. It  is  because  I  am  a  Christian,  and  the  chairman  of  the  general 
committee  of  organization  of  the  religious  congresses  is  a  Christian,  and 
a  large  majority  of  that  committee  are  Christians,  that  this  day  deserves 
to  stand  gold-bordered  in  human  history,  as  one  of  the  signs  that  a 
new  age  of  brotherhood  and  peace  has  truly  come." 

The  theology  of  Judaism  was  treated  by  Rabbi  Isaac  M.Wise,  of  Cin- 
cinnati, Ohio,  who  defined  Judaism  to  be  "  the  complex  of  Israel's  relig- 
ious sentiments  ratiocinated  to  conceptions  in  harmony  with  its  Jeho- 
vistic  God-cognition.  The  God-cognition  always  precedes  the  religious 
idea  with  its  commandments  and  institutions.  It  is  the  principle,  the 
first  cause  and  touchstone  for  all  religious  knowledges,  ordinances  and 
institutions.  All  religious  dogmas  and  practices  must  be  legitimate 
conclusions  from  that  principle.  The  law  of  laws  is,  "whatever  is  in 
my  cognition  of  God  is  imperative  in  my  religion;  whatever  is  contrary 
to  my  cognition  of  God  is  irreligious  and  forbidden  to  me."  Israel  did 
not  make  its  God;  God  made  Himself  known  to  Israel,  and  its  entire 
religion  grew  out  of  this  knowledge;  whatever  is  not  in  harmony  with 
it  is  error.  Therefore  is  Israel's  religion  called  "Veneration  and  Wor- 
ship of  Jehovah"  (Ps.  xix,  10);  its  laws  and  institutions  are  divine  in- 
asmuch, as  they  are  the  sequence  of  this  antecedent;  and  its  expound- 
ers maintain  that  this  monotheism  is  the  only  dogma  of  Judaism.  Its 
formula  is  '  The  Eternal  our  God,  the  Eternal  is  one '  and  its  categoric 
imperative  is  *  Ye  shall  walk  after  the  Eternal  your  God.'  This  God 
of  Israel,  the  God  of  Abraham,  Isaac  and  Jaocb,  the  God  enthroned  in 


956  THE  WORLD'S  CONGRESS  OE  RELIGIONS, 

Zion  is  not  a  tribal,  or  national,  a  local,  or  any  special  God.  He  is  the 
one  God  revealed  to  Israel  and  known,  worshiped  and  proclaimed  by 
Israel  only,  the  Creator,  the  Judge,  the  Possessor  of  heaven  and  earth, 
exalted  above  all  time  and  space,  the  eternal,  infinite,  absolute,  univer- 
sal and  omnipresent  God,  supreme  Love  and  Truth,  the  highest  ideal 
of  moral  perfection.  From  this  God,  cognition  follows  the  belief  in  a 
universal  and  special  providence,  the  atonement  of  sins,  the  efficacy 
of  divine  worship,  the  freedom  of  the  will,  the  accountability,  the  per- 
fectibility and  the  personal  immortality  of  man.  These  are  recorded 
in  the  national  literature  of  the  Hebrews  and  actualized  in  their  history. 
Their  truth  or  error  is  to  be  tested  by  an  appeal  to  reason  and  Holy 
Writ." 

d^sm"^^^*^^'  In   another  essay  on  the  'Ethics  of  Judaism,'  delivered  at  the 

presentation.  Rabbi  Wise  further  explained  that  it  is  "the  duty  of  man 
to  strive  continually  to  become  Godlike,  to  come  as  near  as  possible 
to  the  highest  ideal  of  disinterested  goodness,  love,  mercy,  justice, 
holiness  and  all  the  other  virtues  which  the  innate  moral  law  urges 
and  our  God-cognition  defines,  as  Scriptures  declare:  'Walk  before 
Me  and  become  thou  perfect'  (Gen.  xvii,  i).  'Thou  shalt  become 
perfect  with  the  Lord  thy  God"  (Deut.  xviii,  13).  *Ye  shall  walk 
after  the  Lord  your  God  '  (Deut.  xiii,  5).  According  to  Judaism,  the 
moral  law  was  not  bestowed  by  God  upon  Israel  only;  it  was  not  con- 
ditioned by  any  creed,  faith,  law  or  institution;  it  was  the  blessing  God 
bestowed  upon  Adam  (Gen.  i,  28),  the  heritage  of  the  entire  human 
family,  as  Micah  said  (vi,  8):  'He  hath  told  thee,  O  man,  what  is 
good,'  and  not  O  Israel,  O  Greek,  O  Roman.'  Any  person  who  con- 
scientiously regulates  his  volitions  and  actions  to  the  best  of  his 
knowledge  in  obedience  to  this  moral  law  is  a  righteous  man,  however 
different  his  doings  may  be  from  those  ordained  in  the  Law  of  Moses; 
and  the  rabbis  of  old  declared  that  his  reward  would  be  eternal  life. 
Yet  to  define  the  requirements  of  this  moral  law  the  Thora  (Penta- 
teuch) was  given  to  Israel,  and  with  precision  it  explains  what  is  good 
and  right,  true  and  beautiful  in  all  human  affairs,  national,  social  and 
individual.  It  reveals  to  man  the  ideal  of  moral  perfection  and  prompts 
him  to  rise  in  the  moral  scale  toward  this  ideal,  the  Holy  God.  Still 
it  is  advisory  only,  there  is  no  coercion,  there  can  be  none,  for  this 
same  Thora  teaches  the  principle  of  freedom  and  the  duty  of  reason- 
ing, and  that  the  moral  value  of  any  act  is  commensurate  with  its  mo- 
tive, whereas  coercion  is  an  imposition,  no  inner  motive  at  all,  cer- 
tainly no  virtue,  whatever  action  it  produces  is  morally  indifferent. 
Ethics  of  the  Talmud,  by  Prof.  Moses  Mielziner,  described  "  that 

TaSud.^^^*^^  stupendous  work  which  records  the  development  of  Judaism  during 
nearly  a  thousand  years  after  the  close  of  the  Bible,  and  maintained 
that  Talmudical  ethics  is  the  ethics  of  the  Bible  enriched  and  devel- 
oped by  the  wisdom,  observation  and  experience  of  the  rabbis.  The 
moral  teachings  in  that  famous  book  are  eminently  practical,  and  at 
the  same  time  breathe  a  spirit  of  love  and  tolerance  and  lofty  human- 
ity, as  a  few  quotations  will   aptly  illustrate:    'Without   knowledge 


«    '?. 


^ 


'W 


Rabbi_G.lGottheil,  New  York. 


958  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

there  is  no  true  morality  and  piety.'  'Great  is  the  dignity  of  labor;  it 
honors  man.'  *He  who  does  not  teach  his  son  a  trade,  neglects  his 
parental  duty.'  'The  world  rests  on  three  things:  justice,  truth  and 
peace.'  'Whatever  would  be  hateful  to  thee,  do  not  to  thy  neigh- 
bor; this  is  the  law,  all  else  is  but  commentary.'  'Let  thy  yea  be  in 
truth  and  thy  nay  be  in  truth.'  'Deception  in  words  is  as  great  a  sin 
as  deception  in  money  matters.'  'He  who  turns  away  from  works  of 
love  and  charity  turns  away  from  God.'  'Works,  of  charity  have  more 
value  than  sacrifices;  they  are  equal  to  the  performance  of  all  religious 
duties."  '  Do  not  separate  thyself  from  society.'  'Better  is  he  who 
lives  off  the  toil  of  his  hand  than  he  who  indulges  in  idle  piety.'  'He 
who  lives  without  a  wife  is  no  perfect  man.'  'If  thou  hast  the  means, 
enjoy  life's  innocent  pleasures.'  'No  one  ought  to  afflict  himself  by 
unnecessary  fasting.'  'Thou  shalt  love  thy  neighbor  as  thyself,  is  the 
all-embracing  principle  of  the  divine  law.'  'The  duries  of  justice, 
veracity,  peacefulness  and  charity  are  to  be  fulfilled  toward  the  non- 
Jew  as  well  as  the  Jew.'  'The  pious  and  virtuous  of  all  nations  will  go 
to  heaven,"  i.  e.,  man's  salvation  depends  not  on  the  acceptance  of  cer- 
tain articles  of  belief,  nor  on  certain  ceremonial  observances,  but  on 
that  which  is  the  ultimate  aim  of  religion,  morality,  purity  of  heart  and 
holiness  of  life." 

The  Doctrine  of  Immortality  in  Judaism,  by  Rabbi  Joseph  Stolz, 
Doctrine  of  of  Chicago:  Hemaintained  that  "man's  personal  immortality  was  always 
Immorteiity.  an  established  belief  in  Israel.  Throughout  all  his  long  history  we 
search  in  vain  for  a  period  when  this  doctrine  was  not  affirmed,  be- 
lieved or  defended  by  the  Jew.  The  voluminous  literature  of  Judaism 
is  unanimous  on  the  subject.  It  has  the  sanction  of  priest  and  prophet, 
bard  and  sage,  rabbi  and  people.  It  is  confirmed  by  precept  and  by 
ritual  practice.  Saul  would  never  have  asked  the  witch  of  Endor  to 
conjure  up  the  spirit  of  Samuel,  nor  would  Moses  have  prohibited  "in- 
quiring of  familiar  spirits  and  communing  with  the  dead"  had  the  peo- 
ple not  believed  in  conscious  existence  after  death.  Were  not  a  belief 
in  immortality  current  the  people  would  not  have  told  of  the  dead 
children  Elijah  and  Elisha  reanimated  by  bringing  the  departed  soul 
back  into  the  lifeless  body,  nor  would  they  have  repeated  the  story 
that  Elijah  went  alive  into  heaven.  Hannah  says,  'The  Lord  killeth 
and  maketh  alive;'  Isaiah  declares  'The  dead  shall  live,  my  dead  bod- 
ies shall  rise;'  Hozeaand  Ezekiel  refer  to  a  national  resurrection  which 
implies  the  possibility  of  the  individual's  resurrection;  and  Psalms  (i6, 
I7«  49»  73)»  Proverbs  (12,  v.  28),  Job  (14,  v.  13-15,  49,  26,  27),  Ecclesi- 
asts  (12,  V.  7).  Judaism  did  not  stop  with  the  last  page  of  the  Bible. 
Judaism  is  a  religious  force  penetrating  the  ages,  and  no  man,  no  book, 
no  temple,  no  synod,  no  national  catastrophe  and  no  oppression  could 
ever  stem  or  destroy  it.  Its  final  word  was  not  spoken  when  Malachi 
closed  his  lips,  and  there  is  more  than  a  fly-leaf  between  the  Old  and 
the  New  Testaments.  The  interim  is  pregnant  with  development,  and 
many  an  idea  that  was  only  embryological  in  the  Old  Testament 
period,  there  reached  a  fuller  and  more  pronounced  growth.  Particularly 


^■ 


Rabbi  A.  Moses,  Louisville,  K^, 


960  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

is  this  the  case  with  the  immortality  idea.  The  Wisdom  of  Solomon, 
the  second  and  fourth  Books  of  the  Maccabees,  the  Book  of  Enoch,  the 
Testaments  of  the  Twelve  Patriarchs  refer  repeatedly  to  the  hereafter. 
Josephus  tells  us  that  in  the  second  century  B.  C.  the  doctrine  of  im- 
mortality was  so  prevalent  that  the  three  sects  quarreled  about  it. 
Passages  in  the  Targum,  Midrash  and  Talmud,  which  are  undeniably 
early  traditions,  the  writings  of  Philo  and  Aristobul,  the  most  ancient 
synagogal  ritual,  the  oldest  funeral  services  and  funeral  rites  all  fur- 
nish proof  positive  that  a  belief  in  immortality  existed  in  Israel  prior 
to  the  time  of  Jesus;  yea,  the  very  fact  that  Jesus  and  His  apostles 
teach  it  in  the  very  words  of  the  Pharisees  shows  that  it  was  from 
Israel  that  they  derived  this  doctrine.  Just  as  unanimous  is  the  Jew- 
ish idea  that  ethics  and  worship  must  not  be  based  on  the  selfish  hope 
or  dread  of  future  reward  or  punishment.  *Be  not  like  servants  that 
serve  their  master  for  the  sake  of  the  reward.'  Undisputed  is  also  the 
idea  that  this  life  and  its  duties  are  not  to  be  shunned  or  slighted  be- 
cause of  the  other  life.  Man  has  no  right  to  separate  himself  from  so- 
ciety and  seek  seclusion  in  deserts  and  caves  in  order  to  acquire 
immortality.  *  This  world  is  the  vestibule  to  the  next.  Every  right- 
eous man  will  be  rewarded  according  to  his  own  merits.'  Our  life 
hereafter  depends  altogether  upon  our  life  here.  What  this  fut- 
ure life  is  no  one  can  describe.  Maimonides  sums  it  all  up  when  he 
says:  'In  the  future  world  there  is  nothing  corporal;  everything  is 
spiritual.  There  is  no  eating  and  no  drinking,  no  standing  and  no  sit- 
ting;' hence  no  local  heaven  or  hell.  P'uture  joy  is  all  spiritual  joy, 
the  happiness  that  comes  from  wisdom,  and  good  deeds;  future  pain 
is  all  spiritual  pain,  the  remorse  for  ignorance  and  wickendess.  The 
joy  is  eternal,  because  goodness  is  eternal;  the  pain  is  temporal,  be- 
cause 'God  will  not  contend  forever,  neither  will  He  retain  His  anger 
to  eternity.'  The  Jews  never  taught  the  eternity  of  suffering  and  chas- 
tisement. They  know  naught  or  endless  retributive  suffering.  An 
eternal  hell-fire  was  alien  to  them.  But 'the  pious  of  all  nations  of  the 
world  will  inherit  future  bliss,'  whether  they  are  Jews  or  non-Jews." 
TheFunction  The  Function  o^  Prayer  according  to  Jewish  Doctrine,  by  Rabbi 

of  Prayer.  Isaac  S.  Moses,  of  Chicago:     "Td  v.nderstand  the  character  of  a  relig- 

ion, one  must  study  its  prayers;  to  know  the  nature  of  a  religious 
community,  one  must  enter  into  the  sacred  precinct  of  their  liturgy. 
Were  today  the  history  of  Israel  wiped  out  from  the  memory  of  men, 
were  even  the  Bible  to  be  obliterated  from  the  literature  of  the  world, 
the  student  of  the  science  of  comparative  religion  could  reconstruct 
from  a  few  pages  of  the  Jewish  prayer  book  the  lofty  faith  of  Israel, 
the  grandeur  of  his  moral  teachings,  and  the  main  points  of  his  historic 
career.  What  kind  of  men  were  they  who  would  pray  every  morning: 
'Be  praised,  O  God,  King  of  the  world,  who  hast  not  made  me  a  slave?' 
They  certainly  had  no  reference  iz  the  poor  "creature  bought  and  sold 
like  merchandise;  for  neither  in  old,  nor  in  later  Israel,  was  slavery  so 
extensive,  nor  so  abject  as  to  call  forth  such  a  self-complacent  bene- 
diction and  during  the  long  night  of  persecution  the  position  of  the  Jew 


61 


Dr.  M.  Mielzner,  Cincinnati,  O. 


962  THE  WORLD'S  CONGRESS  OF  RELIGIONS.      - 

was  such  as  not  to  compare  favorably  even  with  that  of  a  slave.  Yet 
would  he  pray  with  grateful  devotion  to  his  Maker  and  rejoice  that  he 
had  not  been  made  a  slave.  Truth,  or  the  Torah,  is  the  second  great 
element  in  Jewish  worship.  Amidst  all  changes  of  fortune,  in  the  face 
of  direst  distress,  even  in  the  agony  of  death,  the  Jew  would  look  upon 
his  lot  as  specially  favored  by  God;  thanking  Him  for  the  great  boon 
of  having  received  the  burden  of  the  Law.  In  this  Law  and  in  his 
obedience  to  it  he  beholds  his  chief  distinction,  or  election,  before  all 
other  nations. 

"  The  law,  is  however,  but  the  outward  expression  and  exemplifica- 
tion of  the  deeper  truth  which  is  the  center  and  soul  of  Jewish  thought 
and  life,  the  existence  of  the  One  God.  This  truth  is  no  mere  theo- 
logical postulate;  it  is  an  ethical  movement;  for  the  declaration  of  the 
oneness  of  God  necessarily  produces  the  idea  of  the  oneness  of 
humanity,  or  the  brotherhood  of  man.  '  Thou  shalt  love  the  Lord, 
thy  God  '  and  *  thou  shalt  love  thy  fellowman  as  thyself,'  are  only 
two  different  forms  of  expressing  the  same  thought.  In  this  thought, 
lies  the  mission  of  Israel. 

"  To  freedom,  law  and  truth,  is  added  a  fourth  element  of  worship, 
love,  love  to  God  and  love  to  man.  Among  no  other  class  of  people 
has  the  sentiment  of  love  found  such  a  rich  expression  as  among  the 
Jews;  an  expression  not  in  words  but  in  deeds.  Filial  love  and  rever- 
ence, honor  and  obedience,  conjugal  love  and  fidelity,  brotherly  love 
of^raeL^^^^*'^  ^^^  charity,  are  virtues  to  which  the  Jew  has  furnished  the  noblest 
illustration.  From  the  depth  of  such  a  sentiment  rose  that  portion  of 
the  service  which,  because  of  its  importance  is  called  'The  Prayer,' 
It  is  unique  in  form  and  sublime  in  its  suggest! veness:  *  Praised  be 
Thou  our  God,  and  God  of  our  fathers,"  our  fathers'  God — this  expres- 
sion is  the  noblest  testimony  to  the  tender  and  grateful  heart  of  the 
Jew  — '  Thou  art  great,  mighty  and  awe-inspiring,  O  God  Most 
High.' 

"The  function  of  prayer  is  not  to  persuade  God  by  our  hymns  and 
praises  into  granting  us  favors,  but  an  opportunity  for  a  man  to  learn 
to  subject  his  will  to  the  will  of  God;  to  strive  after  truth,  to  enrich 
his  heart  with  love  for  humanity,  to  ennoble  the  soul  with  the  long- 
ing after  righteousness.  They  who  are  wont  to  decry  the  Jew  as  selfish, 
narrow,  exclusive,  should  reflect  upon  this  prayer: 

"*0  God,  let  the  fear  of  Thee  extend  over  all  Thy  works,  and 
reverence  for  Thee  fill  all  creatures,  that  they  may  all  form  one  band 
and  do  Thy  will  with  an  upright  heart,  so  that  all  manner  of  wicked- 
ness shall  cease,  and  the  dominion  of  the  presumptuous  shall  be  re- 
moved from  the  earth.' 

"  Still  more  clearly  is  this  idea  of  the  brotherhood  of  all  men  ex- 
pressed in  the  concluding  prayer  of  every  service:  '  It  behooves  us  to 
render  praise  and  thanksgiving  unto  the  Creator  of  heaven  and  earth 
who  has  delivered  us  from  the  darkness  of  error  and  sent  to  us  the 
light  of  His  truth.  Therefore  we  hope  that  all  superstition  will  speedily 
pass  away,  all  wickedness  cease  and  the  kingdom  of  Qod  be  established 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


963 


on  earth;  then  will  the  Lord  be  King  over  all  the  earth;  on  that  day 
shall  God  be  acknowledged  One  and  His  name  be  One.' 

"  The  modern,  liberal  Jew,  who  has  discarded  from  his  heart  as  well 
as  his  liturgy  all  longing  for  a  national  restoration,  but  considers  his 
native  or  adopted  land  his  Palestine,  still  feels  the  moral  responsibility 
for  the  sins  of  all  his  brethren  in  faith,  but  this  feeling  does  not  carry 
with  it  the  thought  of  divine  punishment.  According  to  Jewish  con- 
ception, man  is  responsible  only  for  his  own  sins;  forgiveness  of  sin 
can  be  obtained  only  by  thorough  repentance.  The  Jewish  worshiper 
feels  '  there  is  no  wall  of  separation  between  God  and  man.'  In  him 
lives  the  consciousness  of  being  a  child  of  God. 

"In  all  these  prayers  and  supplications  no  reference  is  found  to 
future  punishment  or  reward;  no  dread  of  everlasting  torment  over- 
shadows the  Jewish  mind;  no  selfish  longing  for  eternal  pleasures  is 
incentive  to  his  repentance." 

The  Historians  of  Judaism  in  the  Nineteenth  Century,  by  Rabbi 
E.  Schreiber,  of  Toledo,  Ohio:  "The  Jew  started  on  his  sad  pilgrimage 
of  the  Middle  Ages,  but  he  was  permitted  to  erect  only  tottering  huts. 
What  he  built  yesterday  he  had  to  tear  down  today.  Yet,  however 
short  his  stay  in  a  country,  he  never  neglected  to  till  the  spiritual  soil 
and  to  sow  spiritual  seeds.  Many  historians  of  our  century  make  the 
grave  mistake  of  dwelling  too  much  on  the  persecution  and  oppression 
of  the  Jews,  and  of  not  paying  greater  attention  to  the  brighter  side  of 
the  picture — that  while  the  Jew  was  oppressed,  the  spirit  of  Judaism 
could  not  be  suppressed.  Too  many  historians  make  of  our'history 
simply  a  vale  of  sorrow,  a  tragedy,  a  tear-stained  romance.  We  do  not 
care  for  the  pity  of  the  world;  we  challenge  its  admiration,  ask  for  a 
just  appreciation  of  the  genius  of  Judaism,  which  was  strong  enough 
to  endow  the  hunted  Jew  with  the  faculty  of  taking  deep  root  even  in 
the  spirit  and  character  of  that  country  in  which  his  lot  was  tem- 
porarily cast." 

The  Share  of  the  Jewish  People  in  the  Culture  of  the  Various 
Nations  and  Ages,  by  Prof.  Gotthard  Deutsch,  of  Cincinnati,  who  elabo- 
rated, with  much  attention  to  details,  the  thought  of  the  preceding 
speaker.  "The  Jews  gave  to  the  world  the  Bible,  which  has  found  its 
way  into  the  thoughts,  sentiments  and  institutions  of  all  civilized  men. 
Christianity,  as  it  was  developed  during  the  first  century,  derived  its 
doctrines,  thoughts  and  forms  of  expression  from  rabbinical  Judaism, 
and  in  this  garb  Judaism  has  conquered  the  civilized  world.  Even  the 
original  part  of  Christianity,  the  combination  of  the  Logos  with  the 
Jewish  national  Messianic  idea,  was  the  result  of  Jewish-Alexandrian 
philosophy.  The  Jews  were  the  carriers  of  Greek  learning  to  Europe. 
They  were  the  pioneers  in  Bible  criticism.  They  furnished  the  weapons 
for  the  Protestant  reformation,  enriched  philosophy  with  the  thoughts 
of  Spinoza  and  Mendelssohn,  and  occupy  a  prominent  place  in  modern 
art,  music,  drama,  literature,  journalism,  science,  philosophy,  history, 
exploration,  statesmanship  and  finance." 

The  Contribution  of  the  J^ws  to  the  Preservation  of  the  Sciences 


Historians  of 
Judaism. 


Jewish  CQlt> 
ure. 


964 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Friends  of 
Science. 


Ethical 

Teachings. 


in  the  Middle  Ages,  by  Rabbi  Samuel  Sale,  of  St.  Louis,  still  further 
elaborates  this  theme:  "The  religion  of  the  Jews  contains  no  ideas 
that  run  counter  to  universal  experience  and  common  sense,  and 
therefore  it  does  not  quail  before  the  inexorable  consequences  of  ex- 
act science.  It  has  never  set  an  interdict  on  free  thought  and  always, 
admitted  of  the  greatest  possible  latitude  in  the  exercise  of  reason. 
It  hails  every  discovery  of  the  exact  sciences,  even  the  most  startling, 
as  the  sublimest  revelation,  destined  to  break  down  the  obstacles  and 
partition  walls  of  sectarian  prejudice  and  superstition,  and  by  leveling 
the  artificial  barriers  which  dogmatists  have  set  up,  to  prepare  the 
way  for  the  ultimate  realization  of  the  grand  ideal  of  its  prophets,  the 
fraternization  of  all  men  upon  the  solid  basis  of  justice  and  love.  The 
Jews  were  the  first  to  raise  Bible  criticism  to  the  dignity  of  an  inde- 
pendent branch  of  research,  without  which  the  Protestant  Reformation 
would  not  have  been  possible.  Most  of  the  rabbis  of  the  Middle  Ages 
were  physicians,  and  until  the  end  of  the  seventeenth  century,  medi- 
cine and  the  natural  sciences  had  not  parted  company.  There  was  no 
branch  of  inquiry  that  did  not  claim  their  attention  and  devotion,  and 
so  eager  were  they  in  search  of  knowledge  that  they  traversed  all 
countries  to  find  it. 

The  Christian  schools  of  the  Middle  Ages  resounded  with  the 
praises  of  a  philosopher  celebrated  as  one  of  the  profoundest  thinkers, 
whose  views  they  feared  to  refute,  and  oftener  adopted  as  their  own, 
Avicebron,  or  Ibn  Gabirol,  the  author  of  the  'Fountain  of  Life,'  a 
Jew  who  was  the  first  to  give  a  lasting  incentive  and  influence  to  the 
philosophic  thought  of  the  Middle  Ages.  Moses  Maimonides,  too,  ex- 
ercised a  powerful  influence  not  only  upon  the  medical  philosophers, 
but  also  upon  Leibnitz,  Spinoza,  Kant  and  Hegel. 

"The  Jews  have  never  been  mere  idle  recipients  of  the  liberal  cult- 
ure of  others,  but  they  have  always  been  eager  and  earnest  co-workers 
in  every  realm  and  department  of  knowledge.  If  the  Jews  of  the  Mid- 
dle Ages  have  not  been  awarded  sufficient  recognition  for  the  impor- 
tant part  they  have  enacted  in  the  enlargement  and  preservation  of  the 
sciences,  it  is  due  to  the  systematic  and  stupid  attempts  to  suppress 
them  and  keep  them  and  their  religion  in  the  background.  The  fail- 
ure to  give  them  their  full  measure  of  desert  is  but  another  colossal 
exemplification  of  the  willingness  with  which  men  forget  their  bene- 
factors. 

Synagogue  and  Church  in  their  Mutual  Relations,  particularly  in 
reference  to  the  Ethical  Teachings,  by  Rabbi  K.  Kohler,  of  New 
York:  "The  synagogue  and  church  represent  but  the  prismatic  hues 
and  shades,  refractions  of  the  same  divine  light  of  truth.  Working  in 
different  directions  and  spheres  they  supplement  and  complete  one 
another,  while  fulfilling  the  great  providential  mission  of  building  up 
the  kingdom  of  truth  and  righteousness  on  earth.  Moses  ben  Maimon 
and  Juda  Halevi  declared  that  both  Jesus  and  Mohammed  (church  and 
mosque)  are  God's  great  apostles  to  the  heathen,  intrusted  with  the 
task  of  bringing  the  nations  of  the  West  and  the  Eastevernearerto  God, 


S.  C.  Eldridge,  San  Antonio,  Texas. 


%^  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

the  universal  Father.  The  synagogue  holds  the  key  to  the  mysteries 
of  the  church,  which  is  flesh  of  our  flesh  and  spirit  of  our  spirit.  Jesus 
and  His  apostles  were  both  in  their  life  and  teaching  Jews.  From  the 
Jewish  synagogue  they  caught  the  holy  fire  of  inspiration  to  preach 
the  coming  of  the  kingdom  of  heaven,  for  which  they  had  learned  to 
pray,  while  sending  up  their  daily  incense  of  devotion  to  the-  *  Father 
in  heaven.' 

"Jesus  was  a  true  son  of  the  synagogue.  There  was  no  reason  why 
He  should  antagonize  the  teachings  of  the  synagogue  any  more  than 
John  the  Baptist  did.  When  asked  what  He  took  to  be  the  foremost 
commandment.  He  began  like  any  Jew  with  the  ancient  watchword, 
*  Hear,  O  Israel,  the  Lord  our  God,  the  Lord  is  one,  and  thou  shalt 
love  the  Lord  thy  God  with  all  thy  heart,'  and  then  He  declared  as  the 
next  one,  *  Love  thy  neighbor  as  thyself.'  And  from  His  own  lips  we 
have  the  declaration,  '  Think  not  that  I  came  to  destroy  the  Law  or  the 
Prophets;  I  came  not  to  destroy,  but  to  fulfill.'  There  was  no  reason 
for  the  Jewish  people  at  large,  nor  for  the  leaders  of  the  synagogue, 
to  bear  Him  any  grudge,  or  to  hate  the  nobleist  and  most  lofty-minded 
of  all  the  teachers  of  Israel.  It  was  the  anti-Semitism  of  the  second 
century  church  that  cast  the  guilt  upon  the  Jew  and  his  religion.  Jesus 
died  a  true  Essene  Jew,  and  the  followers  of  Jesus  were  perfect  Jews 
themselves. 

"The  church,  pointing  to  the  temple  ruins  as  the  death  warrant  of 
ancient  Israel,  became  aggressive;  the  synagogue  was  pushed  into 
defensive,  scattered  and  torn  into  shreds.  The  church  became  the 
oppressor,  the  Jew  the  martyr;  the  church  the  devouring  wolf;  Israel 
the  lamb  led  to  slaughter,  the  man  of  sorrow  from  whose  wound  the 
balm  of  healing  was  to  flow  for  the  nations. 

"There  are  three  radical  defects  in  the  church.  Salvation  is  made 
dependent  on  creed;  to  be  a  true  follower  of  Christ  life  must  be 
shaped  after  the  pattern  of  the  Sermon  on  the  Mount,  which  means 
renouncing  wife,  wealth  and  comfort,  offering  no  resistance  to  acts  of 
injustice  and  forgetting  the  claims  of  home  and  country,  state  and 
society;  and  human  gaze  is  shifted  from  this  life  to  the  life  beyond  the 
grave.  Against  these  views  the  synagogue  has  ever  protested,  and  in 
the  great  battle  between  Christian  and  Moslem,  between  faith  and 
reason,  the  Jew  stood  all  through  the  ages  pointing  to  a  higher  justice, 
a  broader  love,  ever  waiting  and  working  for  the  larger  brotherhood 
of  man.  While  standing  in  defense  of  his  own  disputed  rights,  the 
Jew  helped,  and  still  helps,  in  the  final  triumph  of  the  cause,  not  of  a 
single  sect,  or  race,  or  class,  but  of  humanity;  in  the  establishing  of 
freedom  of  thought  and  of  conscience,  in  the  unfolding  of  perfect  man- 
hood, in  the  rearing  of  the  kingdom  of  justice  and  love,  in  which  all 
creeds  and  nationalities,  all  views  and  pursuits  blend  like  the  rainbow 
colors  of  the  one  bright  light  of  the  sun." 
Position   of  '^^^    Position    of   Woman    among    the    Jews,    by    Rabbi    Max 

PVoman.  Landsbcrg,  of   Rochester,  N.  Y.,  "  showed  that  the  position  assigned 

to  woman   in   the  Biblical  J^istory  of  her  creation,  is  expressed  in 


THE  WORLD'S  CONGRESi^  Oh  RELIGIONS, 


967 


Influence  of 
Moses  Men- 
delssohn. 


such  an  exalted  manner  that  not  only  all  conceptions  af  antiquity 
are  put  in  the  shade  by  it,  but  the  highest  civilization  yet  attained 
cannot  conceive  of  a  more  sublime  ideal.  There  is  a  perfect  equality 
of  man  and  woman;  yea,  the  Bible  does  not  say  that  woman,  the 
physically  weaker  one,  shall  leave  her  father  and  mother  and  cling  to 
her  husband;  but  man,  the  physically  stronger  one,  shall  cling  to  his 
wife,  who  in  a  high  condition  of  humanity  is  morally  and  ethically  his 
superior.  A  wealth  of  sentiment  so  universally  ascribed  to  modern 
ideas  is  contained  in  this  ancient  Hebrew  thought.  It  furnishes  the 
key-note  for  the  exalted  position  of  woman  among  the  Jews,  so 
strangely  exceptional  in  practical  equality,  chastity,  dignity,  domestic 
affection,  religious  power  and  moral  influence  when  compared  with 
that  of  all  the  ancient  and  modern  nations.  Today  Jewish  woman 
has  the  same  religious  rights  and  obligations  in  the  synagogue  that 
man  has,  and  she  is  a  most  powerful  factor  in  the  promotion  of  Jewish 
religious  life  and  sentiment." 

The  Development  of  Religious  Ideas  in  Judaism  since  Moses 
Mendelssohn,  by  Rabbi  G.  Gottheil,  of  New  York:  **  Reformed  Juda- 
ism did  not  begin  as  a  revolt  from  ecclesiastical  oppression;  it  was  not 
a  deflection  from  the  creed  on  which  the  synagogue  is  built;  it  was 
life  itself  that  demanded  a  reform.  Problems  deeper  far  and  more 
vital  soon  came  to  the  surface.  The  Israelite  should  not  be  placed  in 
the  dilemma  of  either  foregoing  the  full  enjoyment  of  his  civil  rights 
or  forswearing  his  religion,  but  just  as  little  should  he  profess  doctrines 
or  practice  rites  which  he  had  ceased  to  believe  in,  or  which  conflicted 
with  his  own  widened  sentiments. 

*'  The  Bible,  the  Talmud  and  all  the  rabbinical  enactments  are  the 
product  of  the  genius  of  the  Jews  for  religious  life.  They  are  for 
guidance,  not  for  domination  over  the  spirit.  We  are  no  longer 
answerable,  because  we  hold  to  the  Old  Testament  for  everything  the  jSiafwn.™^^ 
book  contains  concerning  the  nature  of  God,  or  His  providence,  or  His 
justice,  or  in  regard  to  the  soul,  or  our  duties  to  men,  or  the  rights  of 
the  Gentiles;  we  place  them  at  their  historical  value.  Neither  can  they 
hinder  us  from  receiving  light  and  inspiration  from  other  sources. 
Under  the  influence  of  these  reform  principles,  the  following  are  the 
most  notable  changes  that  have  come  to  pass: 

"  First.  The  unity  of  God,  that  chief  corner-stone  of  Judaism,  is 
conceived  of  more  in  its  inclusive  than  exclusive  bearing;  it  is  no 
longer,  as  it  has  been,  a  cause  of  separation  and  estrgjngement  from 
people  of  other  faiths,  but  the  opposite,  for  seeking  their  fellowship 
and  cooperation  in  all  things  good,  true  and  right.  The  one  Father 
in  heaven  enjoins  upon  us  the  obligation  of  seeking  to  bring  all  His 
human  children  into  the  bonds  of  a  common  brotherhood. 

"Second.  The  idea  of  a  '  chosen  people'  has  for  us  no  other 
meaning  than  that  of  a  people  commissioned  to  do  a  certain  work 
among  men;  it  implies  in  our  sense  no  inherent  superiority  of  race 
or  descent,  least  of  all  of  preference  and  favoritism  in  heaven.  The 
word  that  came  from  the  Jewish  mind  thousands  of  years  ago,     *God 


968  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

is  no  respecter  of  persons,'  is  not  contravened  by  us  either  in  our 
belief  or  in  our  prayers,  or  in  our  feelings  toward  non-Jews,  and  that 
other  word  from  the  same  source,  "  Love  thy  neighbor  as  thyself," 
forbids  us  to  countenance  the  least  restriction  of  right  or  of  duty 
based  on  a  difference  of  race,  station,  culture  or  religion. 

"  Third.  Palestine  is  venerable  to  us  as  the  ancient  home  of  our 
race,  the  birthplace  of  our  faith,  the  land  where  our  seers  saw  visions 
and  our  bards  sang  their  holy  hymns;  but  it  is  no  longer  our  country 
in  the  sense  of  ownership;  that  title  appertains  to  the  land  of  our 
birth  or  adoption. 

"  Fourth.  The  worship  of  prayer  and  praise,  and  of  the  devout 
reading  of  the  Scriptures,  had  already  won  the  affections  of  the  Jewish 
people  a  century  and  more  before  our  common  era,  in  the  regions  of 
the  diaspora,  long  before  that  time.  The  people's  meeting  house  or 
synagogue,  that  glorious  creation  of  the  rabbis,  as  Claude  MontQfiore 
calls  it,  the  venerable  mother  of  every  church  or  mosque  on  earth,  of 
St.  Peter  in  Rome  as  St.  Paul  in  London  and  the  Sadsh  in  India,  be- 
came the  real  temple,  and  the  pious  and  informed  leader  in  devotion, 
the  priest  of  the  future.  The  adoption  of  the  name  'temple'  for  our 
houses  of  prayer,  in  preference  of  '  synagogue,'  is  one  of  the  land- 
marks of  the  new  era.  It  is  a  public  avowal,  and,  as  it  were,  official 
declaration  that  our  final  separation  from  Palestine  and  Jerusalem  has 
deprived  us  of  nothing  we  cannot  have  wherever  we  gather  together 
for  the  worship  of  the  One  and  only  true  God  and  the  study  of  His 
will. 

•'  Fifth.  The  tragic  question  of  the  Messiah  has  ceased  to  be  a 
question  for  us;  it  has  been  answered  once  for  all,  and  in  such  wise 
that  we  have  no  controversy  on  that  point  with  any  creed  or  church. 
Has  come,  is  to  come,  or  to  come  again,  all  difference  in  time  has  be> 
come  obsolete  to  us,  by  the  adoption  of  the  present  tense:  Messiah 
is  coming,  has  been  coming  in  all  past  ages;  as  one  of  the  Talmudists 
distinctly  taught,  '  Messiah's  days  are  from  Adam  until  now.' 

''  Sixth.  With  this  development  of  the  Messianic  idea  came  the 
change  in  the  conception  of  Israel's  dispersion.  We  deplore  no  more 
our  dispersion,  wish  for  no  ingathering.  Where  God  has  scattered  us, 
there  also  is  His  vineyard  into  which  we  are  called  as  laborers." 

Judaism  and  the  Modern  State,  by  Rabbi  David  Philipson,  of 
Judaism  and  Cincinnati,  Ohio:  "  He  affirmed  that  the  Jews  do  not  consider  them- 
state.  ^^^'"^  selves  a  nation,  but  a  religious  community  which  expects  no  Messiah, 
and  desires  not  to  return  to  Palestine.  They  are  Jews  in  religion  only, 
citizens  of  their  Fatherland,  whatever  or  wherever  it  maybe,  in  all  that 
pertains  to  the  public  weal.  Judaism  discountenances  the  connection 
of  church  and  state;  each  shall  attend  to  its  own.  Judaism  teaches  its 
confessors  that  if  any  contingency  should  arise  in  which  the  religion 
would  be  in  conflict  with  the  state,  the  religion  must  take  the  second 
place,  for  we  recognize  no  power  within  a  power.  The  Jews  are  not  a 
class  standing  apart,  but  their  hearts  and  hopes  are  bound  up  with 
everything  that  conduces  to  civic  advancement  and  their  country's 


THE   WORLDS  CONGRESS  OF  RELIGIONS,  969 

honor  and  political  triumphs.  They  recognize  in  all  men  brethren  and 
pray  for  the  speedy  coming  of  the  day  when  all  the  world  over  re- 
ligious differences  will  have  no  weight  in  political  councils,  when  Jew, 
Christian,  Mohammedan,  Agnostic,  as  such,  will  not  figure  in  the  de- 
liberations of  civil  bodies  anywhere,  but  only  as  men." 

Rabbi  Joseph  Silverman,  of  New  York,  spoke  on  "  Popular  Errors 
About  the  Jews;"  Rabbi  Emil  G.  Hirsch,  of  Chicago,  on  **  Bible  Criti- 
cism and  Judaism  "  and  '*  The  Ideals  of  Judaism;"  Rabbi  M.  H.  Harris, 
of  New  York,  on  "  Reverence  and  Rationalism;"  Rabbi  L.  Grossmann, 
of  Detroit,  on  the  "Altitude  of  Judaism  to  the  Science  of  Comparative 
Religions;"  Rabbi  C.  H.  Levy,  of  Lancaster,  on  "Universal  Ethics  Ac- 
cording to  ProfessorSteinthal;"  Rabbi  A.  Moses,  of  Louisville,  on"  Who 
Is  the  Real  Atheist?"  and  "Judaism  a  Religion,  Not  a  Race;"  Rabbi  I. 
Schwab,  of  St.  Joseph,  Mo  ,  on  "A  Review  of  the  Messianic  Idea  of 
the  Jews  from  the  Earliest  Times  to  the  Rise  of  Christianity;"  Rabbi 
A.  Kohut,  of  New  York,  on  the  "  Genius  of  the  Talmud." 

How  wonderful,  a  congress  of  Jews  in  the  dying  years  of  the  nine- 
teenth century!  Though  oldest  in  time,  smallest  in  number,  with  a  ^  ^'^ea*  Event 
record  of  trials  that  makes  every  feeling  heart  shudder;  here  were  de- 
scendants of  Abraham,  Isaac  and  Jacob  voicing  enthusiastically  in  one  • 
of  the  newest  cities  of  a  new  continent,  the  truths  the  prophets  uttered 
on  the  plains  of  the  Jordan  thousands  of  years  ago.  The  old  message  . 
was  on  their  lips,  but  still  they  were  abreast  of  the  times  in  all  the  vital 
issues  of  religion  and  morals;  maintaining  their  distinctness  and  yet 
seeking  the  fellowship  of  all  the  others  and  pledging  their 
hands  and  hearts  to  the  best  things  all  were  working  for;  loyal  to  their 
old  teachings  and  yet  in  the  van  with  those  accepting  the  latest 
established  truths  of  science  and  philosophy.  "  Behold  My  servant, 
whom  I  uphold;  My  chosen  in  whom  My  soul  delighteth.  I  have 
put  My  spirit  upon  him;  he  shall  bring  forth  judgment  to  the  nations. 
I,  the  Lord,  have  called  thee  in  righteousness,  and  will  hold  thine 
hand,  and  will  keep  thee  and  give  thee  for  a  covenant  of  the  people,  for 
a  light  of  the  Gentiles." 


JEWISH  WOMEN'S  CONGRESS. 

The  first  religious  congress  of  Jewish  women  ever  held  in  the 
history  of  the  world  convened  at  the  Memorial  Art  Palace,  September 
4th  to  7th,  and  was  one  of  the  most  successful  of  all  the  congresses.  The 
hall  was  always  crowded  to  its  fullest  capacity.  Intense  enthusiasm  pre- 
vailed throughout  all  the  sessions.  Like  once  on  the  shores  of  the  Red 
Sea,  this  occasion  again  inspired  the  women  of  Israel,  and  they  pre- 
sented the  faith  of  their  mothers  with  all  the  eloquence  and  earnest- 
ness born  of  conviction  and  the  memory  of  the  Jewish  woman's  devo- 
tion to  her  principles  and  loyal  fidelity  to  her  faith  throughout  eighteen 
centuries  of  the  most  trying  circumstances  that  woman  has  ever  had 
to  confront. 
62 


070 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Bible  Jewish 
\Voinen. 


Jewish  Pro- 
phetesses. 


Miss  Ray  Frank,  of  Oakland,  Cal.,  opened  the  congress  with  prayer, 
and  Mrs.  Henry  Solomon,  of  Chicago,  made  the  opening  address, 
She  "  felt  that  in  the  parliament  of  religions,  where  women  of  all  creeds 
were  represented,  the  Jewish  woman  should  have  a  place. 

•'In  our  'Souvenir,'  a  collection  of  the  traditional  songs  of  our  peo- 
ple, we  pay  our  tribute  to  the  work*  and  worth  of  those  of  our  faith 
who  have  lived  and  suffered,  making  it  possible  for  us  to  have  our  faith 
in  this  land  of  liberty.  We  pay  our  tribute  to  the  traditions  of  the 
past,  which  were  dear  to  our  forefathers.  However  oppressed  and 
unhappy  they  were,  they  sang  these  songs.  They  w^ere  their  staff  and 
stay.  From  the  Ghetto  they  resounded;  they  bound  them  to  a  spiritual 
plane  which  no  walls  could  encompass.  Chanting  the  prayers  and 
singing  the  songs  uplifted  them  so  that  they  forgot  their  misery.  And 
we  in  this  land  of  liberty  and  prosperity,  in  this  Columbian  era,  should 
not  forget  the  deeper  tones  struck  in  days  of  adversity. 

"  To  those  who  are  not  of  our  faith,  to  many  to  whom  we  are  bound 
by  ties  of  love  and  friendship  as  strong  as  of  faith,  we  bid  a  hearty 
welcome  and  invite  them  to  take  part  in  our  discussions  and  to  be 
frank  with  us.  Perhaps  in  this  wise  we  may  overcome  some  of  the 
inherited  prejudices  unfavorable  to  us,  and  if  we  cannot  gain  the  sym- 
pathy, we  may  at  least  command  respect." 

Miss  Miriam  Del  Banco,  of  Chicago,  followed  with  a  sublime 
poem  on  the  "White  Day  of  Peace;"  and  then  Mrs.  Louise  Mann- 
heimer,  of  Cincinnati,  spoke  on  the  "Jewish  Women  of  Biblical  and  of 
Medieval  Days  to  15CX)." 

"The  women  of  the  Bible!  What  graceful  forms  imbued  with  all 
that  is  good  and  noble,  surrounded  by  the  wonderful  beauty  of  oriental 
scenery,  rise  at  these  words  out  of  the  gray  mist  of  the  hoary  past. 

"Among  the  multitude  of  types  of  maidenly  loveliness,  womanly 
beauty  and  matronly  dignity,  there  are  three  groups  which  especially 
claim  our  attention  and  admiration. 

"The  Mothers  in  Israel!  There  is  no  title  of  honor  which  through 
all  the  generations  of  the  adherents  of  Mosaic  law  was  more  revered 
than  this  sweet,  blessed  name  of  'mother,'  a-nd  rightly  so,  for  what- 
watchful  care,  what  tender  devotion,  what  self-sacrificing  love  are 
expressed  in  the  name  by  which  Sarah,  Rebecca  and  Rachel  are  dis- 
tinguished. 

"The  most  pronounced  characteristics  of  the  'Mothers  in  Israel' 
are  their  devotion  to  the  duties  of  home  and  the  deep  and  tender  love 
for  their  children.  This  our  heirloom  has  ever  beautified  the  tents  of 
Jacob  and  the  abodes  of  Israel. 

"The  next  group  claiming  attention  is  the  group  of  'Prophetesses 
in  Israel.'  In  times  of  great  events  it  is  that  the  spirit  of  the  Lord 
moves  as  it  were  on  the  wings  of  a  mighty  but  voiceless  storm.  The 
responsive  souls  are  touched  by  the  waves  of  the  heaving  commotion — 
the  others  hear  nothing  and  feel  nothing.  Miriam  was  the  first  among 
the  women  in  Israel  whose  responsive  soul  was  moved  by  the  breath 
of  the  Lord.    With  timbrel  in  hand,  she  led  forth  the  women  at  the 


Miss  Ray  Frank,  Oakland,  Cal. 


972  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

shore  of  the  Red  Sea,  and  sang  the  song  of  triumph.  'Sing  ye  to  the 
Lord,  for  He  hath  triumphed  gloriously;  the  horse  and  his  rider  hath 
He  thrown  into  the  sea.' 

"The  growing  intellectual  and  spiritual  development  of  woman  in 
Israel  is  well  marked  in  Miriam,  but  with  Deborah  this  development 
reaches  a  glorious  culmination.  • 

"Prophet,  judge,  leader  in  battle;  poet  and  sacred  singer,  where  in 
history  do  we  see  again  all  these  various  offices  filled  by  one  individ- 
ual, by  a  woman?  And  who  was  Deborah?  Was  she  a  princess,  or 
the  descendant  of  a  high-priest,  or  the  daughter  of  a  man  of  high 
standing  and  so  commanded  authority?  By  no  means.  She  was  but 
the  daughter  of  lowly  parents  and  the  wife  of  Lapidoth,  a  man  not  dis- 
tinguished by  position  or  wealth." 

References  were  made  to  Huldah,  the  five  daughters  of  Zeloph- 
chad,  Abigail,  Alexandra,  and  others.     Closing,  the  writer  said: 

"If  we  look  for  the  most  prominent  trait  among  Jewish  women  of 
Biblical  and  medieval  times,  we  find  maiden  or  mother,  prophetess 
or  queen  alike  distinguished  by  a  perfect  trust  in  the  Eternal." 

Mrs.  Helen  Kahn  Weil,  of  Kansas  City,  continued  the  subject  and 
spoke  on  "  Jewish  Women  of  Modern  Days  from  1500:"  "Show 
me  a  great  man — I  will  show  you  a  great  mother!  Show  me  a 
Modern  Jew-  S^^^^  racc — I  wiU  show  you  an  unending  line  of  great  mothers, 
ieh  Women.  '  In  the  chronicle  of  time,  whose  synonym  is  eternity,  Israel,  with 
Greece,  stands  out  as  one  of  the  two  great  nations  of  the  world.  Each 
of  these  peoples  had  its  special  missionto  humanity — one,  the  teaching 
of  eternal  beauty;  the  other,  the  propaganda  of  the  one,  true  God, 
who  is  both  spirit  and  beauty.  In  the  annals  of  Greece  we  read  of 
Tyrtaeus,  the  singer,  whose  inspiring  songs  aroused  the  Spartans  to 
battle  when  all  other  means  failed;  in  the  tablets  of  Israel  we  read  of 
the  prophetess  and  poet,  Deborah,  who  sat  under  the  palm  tree  chant- 
ing martial  hymns,  whose  theme  was  the  glory  of  Jehovah,  the  one 
true  God. 

"Perchance  it  may  savor  a  little  of  heresy,  this  utterance  of  mine, 
that  Israel  pre-eminently  endures  as  a  symbol  of  woman's  regenerative 
power;  but  proofs  are  not  wanting  to  attest  this  assertion. 

"The  greatest  lawgiver  who  ever  drew  breath  owed  the  possibility 
of  his  career  to  woman.  Pharaoh's  daughter,  who  found  the  little 
Moses  in  his  wave-rocked  cradle,  and  Miriam,  the  houri-eyed,  sweet- 
voiced  sister,  whose  triumphant  songs  inspired  the  wavering  tribes  of 
Israel  to  follow  their  chosen  leader  through  the  unknown  dangers  of 
the  trackless  desert,  are  further  incarnations  of  this  truth.  All  through 
the  Old  Testament,  at  the  most  crucial  times,  it  is  a  Deborah,  a  Judith, 
an  Esther  upon  whom  the  fate  of  their  people  revolve,  and  in  more 
modern  days  it  is  the  discerning  eye  of  Clio,  undimmed  by  the  accre- 
tion of  centuries,  that  still  awards  this  salient  place  to  the  women  of 
Israel. 

"In  Spain,  where  the  descendants  of  the  House  of  David  were  given 
sufficient  breathing  time  to  devote  themselves  anew  to  the  study  of 


2HE  WORLD'S  CONGRESS  OF  RELIGIONS.  973 

philosophy  and  poetry,  there  were  women  philosophers  and  poets; 
and  afterward,  when  the  direful  day  of  expulsion  came,  it  was  the 
mothers,  wives  and  sisters  of  these  ill-fated  refugees  who  bore  them 
up  in  their  hour  of  trial. 

"In  the  awful  role  of  Jewish  martyrology,  woman  does  not  stand  a 
whit  behind  her  brother  in  her  willingness  to  suffer  loss  of  home,  for- 
tune and  life  for  the  sake  of  her  holy  religion.  The  tales  told  of  these  Jewish  Martyrs 
delicately  natured  women,  deliberately  turning  their  backs  upon  the 
abodes  that  had  sheltered  their  families  for  so  many  generations,  clasp- 
ing their  affrighted  little  ones  to  their  breasts,  and  encouraging  their 
husbands  through  their  valorous  examples,  are  a  legion. 

"One  df  the  most  exquisite  of  the  Old  Testament  idyls  finds  its 
repetition  over  and  over  again  in  these  days.  Many  are  the  faithful 
Ruths  refusing  to  be  comforted,  who  say,  in  dauntless  voices:  'Entreat 
me  not  to  leave  thee,  or  to  return  from  following  after  thee;  for  whither 
thou  goest  I  will  go,  and  where  thou  lodgest  I  will  lodge.' 

"Among  the  notable  women  of  the  sixteenth  century,  Benvenida 
Abarbanel  assumes  leading  rank.  Her  husband  was  the  son  of  him  who 
vainly  tendered  his  entire  fortune  to  Ferdinand  and  Isabella  in  order 
that  the  impending  edict  against  his  people  might  be  repealed.  From 
this  sire  Samuel  Abarbanel  inherited  the  remarkable  financial  acumen 
that  enabled  him  to  speedily  reconstruct  the  family  fortunes.  He  and 
his  wife  deserve  to  be  called  the  Moses  and  Judith  Montefiore  of  the 
sixteenth  century. 

"The  Abarbanel  mansion  was  a  popular  rendezvous,  where  culti- 
vated Christians  and  Jews  loved  to  assemble.  Chronicle  tells  us  of  one, 
John  Albert  Widmanstadt,  a  pupil  of  Reuchlin  and  a  man  of  encyclo- 
pedic learning,  seeking  an  abode  there  in  order  to  further  his  advaixe- 
ment  in  Hebrew  studies. 

"The  name  of  Donna  Gracia  Mendes,  with  that  of  her  daughter, 
Reyna,  princess  of  Naxos,  find  frequent  repetition  in  the  literature  of 
the  period.  Many  are  the  books  inscribed  to  them,  and  many  are  the 
songs  sung  in  their  praise.  One  of  the  first  printing  presses  constructed 
in  Turkey  was  erected  by  Reyna  for  the  purpose  of  supplying  a  new 
and  much-needed  edition  of  the  Talmud. 

"Toward  the  beginning  of  the  seventeenth  century  the  condition  of 
the  European  Jews  grew  more  and  more  intolerable.  The  Catholic 
reactionists,  with  the  Jesuits  at  their  head,  were  everywhere  waging  a 
relentless  battle  against  light  and  learning.  In  Turkey,  where  for  fifty 
years  the  Jews  had  maintained  such  honorable  positions,  a  new  spirit 
of  persecution  had  set  in.  The  Thirty  Years  War,  dancing  its  dance  of 
death  through  Germany,  and  the  Cossack  massacres  in  Poland,  threat- 
ened an  almost  vandalic  annihilation  of  all  higher  civilization. 

"In  this  wholesale  immolation  the  Jew,  ever  the  fated  target  for 
changing  political  conditions,  was  again  the  first  victim. 

"  Amidst  the  heterogeneous  elements  composing  so  large  a  com- 
munity as  Venice,  in  Shakespeare's  day,  there  may  have  been  a  Jessica, 
there  may  have  been  a  Shylock,  but  authenticated  record  gives  us  no 


974 


THE  WORLD'S  CONGRESS  OJp-  RELIGIONS, 


Better  Days. 


Jewish  Wom- 
«n  Writers. 


trace  of  such  characters.  It  tells  us,  however,  of  a  new  Hebrew-Italian 
school  of  poetry,  among  whose  chief  protagonists  were  two  women, 
Deborah  Ascarelli  and  Sara  Copia  Sullam.  Of  especial  interest  is  the 
life  of  the  latter.  Beautiful  and  highly  gifted,  the  possessor  of  an  extra- 
ordinary mind,  in  which  the  genius  of  poetry  and  philosophy  were 
equally  blended,  the  writer  of  a  treatise  on  the  immortality  of  the  soul, 
and  the  main  figure  in  an  episode  in  which  a  love-lorn  and  proselyting 
priest  is  the  hero,  and  she,  the  steadfast  and  faithful  Jewess  the  hero- 
ine, the  story  of  Sara  Copia  Sullam  is  imbued  with  all  the  interest  of  a 
romantic  tale  of  fiction. 

As  the  eighteenth  century  neared  the  zenith  of  its  meridian,  dim 
heraldings  of  better  days  began  to  penetrate  the  stifled  atmosphere 
of  the  Ghetto.  Here  and  there,  amidst  the  sorely  pressed  multitude, 
a  few  faint  glimmers  of  the  speedily  approaching  renaissance  made 
themselves  perceptible  after  so  many  years  of  abject  self-suppression, 
the  Jews  were  again  beginning  to  appreciate  the  glory  of  the  indi- 
vidual and  the  glory  of  the  race.  His  resuscitating  influence  pervaded 
every  department  of  human  existence,  and  a  special  testimonial  to  the 
living  force  of  his  example,  is  the  fact,  that  never  once,  even  in  his 
own  home,  did  Moses  Mendelssohn  descend  from  the  pure  ideals  he 
considered  should  constitute  the  character  of  every  normal  child  of 
God.     His  attitude  toward  women  was  ineffably  beautiful. 

"  Side  by  side  on  a  perfect  equality  with  their  brothers,  the  Men- 
delssohn girls  received  the  best  education  that  was  then  procurable. 
Among  the  celebrated  men  and  women  who  congregated  at  the  phi- 
losopher's home,  Dorothea,  Rachaeland  Henrietta  Mendelssohn  were 
deemed  no  small  attraction.  The  eldest  daughter,  particularly,  was 
noted  for  her  logical  and  rigorous  mentality.  Of  all  the  children  of 
Moses  Mendelssohn,  Dorothea  appears  to  have  been  the  one  who 
most  inherited  her  father's  gifts. 

"With  the  exception  of  a  few  Jewish  houses,  where  Moses  Men- 
delssohn's example  was  still  pursued,  no  place  where  both  sexes  could 
equally  exchange  intellectual  confidences  had  arisen. 

*'The  Henrietta  Herz  is  elected  by  many  authorities  the  Madame 
Recamier,  of  Germany.  Beautiful  as  a  siren,  the  wife  of  a  noted  phys- 
ician and  literateur,  mistress  of  half  a  dozen  varied  languages,  and  the 
hostess  of  one  of  the  most  popular  eighteenth  century  salons,  the  name 
of  Henrietta  Herz  is  an  imperishable  memory  in  the  sociological  an- 
nals of  her  country.  Once  Schleirmacher  likened  her  to  Ceres  in  token 
of  the  ability  she  possessed  to  generate  among  her  acquaintances 
the  best  and  noblest  blossoms  of  human  nature. 

"  The  blessings  of  the  oppressed  and  afflicted,  arising  from  all  sides 
to  honor  the  most  humane  of  the  centuries'  benefactors,  are  indis- 
solubly  associated  with  the  memory  of  Judith,  the  wife  of  Sir  Moses 
Montefiore. 

"  At  the  head  of  the  Jewish  writers  of  this  country  is  Emma  Laz- 
arus. She  and  Heinrich  Heine  are  the  two  greatest  poets  produced 
by  the  Hebrews  in  the  present  century.     Between   herself  and  her 


Mrs.  Helen  Kahn  Weil,  Kansas  City. 


976  THE   WORLDS  CONGRESS  OF  RELIGIONS. 

German  co-religionist  there  was  much  in  common.  Both  were  ladened 
by  the  irrepressible  Welt  Schmerz,  of  their  nation,  and  both  were 
Greeks  as  well  as  Hebrews.  Incontestably  it  is  this  propinquity  of 
spirit  that  elects  Emma  Lazarus  the  finest  of  Heinrich  Heine's  English 
translators.  An  imoerishable  monument  erected  by  her  to  the  memory 
of  the  Passion  of  Israel,  is  the  collection  of  prose  poems  entitled  'By 
the  Waters  of  Babylon.' 

"  Henrietta  Szold,  Annie  Nathan  Myer,  Josephine  Lazarus,  Mary 
M.  Cohen,  Minnie  D.  Louis,  Nina  Morrais  Cohen  and  Martha  Mor- 
ton are  only  a  few  among  the  many  of  our  countrywomen  whose 
works  perpetuate  the  undiminished  intellectual  glory  of  Hoary  Headed 
Israel. 

**  If  the  measure  of  a  nation's  fame  be  the  standard  maintained  by 
its  women,  then  this  congress  of  Jewish  women,  the  first  in  its  history, 
is  a  renewed  pledge  of  the  immortal  possibilities  of  the  Hebrew  race." 

"  Woman  in  the  Synagogue"  was  the  theme  on  which  Miss  Ray 
Frank,  of  Oakland,  Cal.,  spoke.  "Excepting  in  the  Talmud,  Sarah  is 
not  mentioned  as  possessing  the  inspirational  power  which  made  the 
prophets  of  old;  yet,  there  is  that  chronicled  of  her  which  gives  rise 
to  the  assumption  that  for  a  time  at  least  she  was  the  greatest 
of  them  all.  For  in  Genesis,  Chap,  xxi,  12,  is  recorded  the  only  in- 
stance of  the  Lord  especially  commanding  one  of  His  favorites 
to  listen  carefully  to  a  woman,  '  In  all  that  Sarah  may  say  unto  thee, 
hearken  unto  her  voice.'  Evidently  the  Almighty  deemed  a  woman 
both  capable  of  understanding  and  advising. 

"The  life  of  Hannah  inculcates  more  deeply  a  lesson,  which 
we  women  must  learn,  than  that  of  any  other  of  our  sex  mentioned  in 
the  Bible.  Greatest  and  best  among  women  is  she  who  is  a  wise  mother, 
for  the  children  are  the  Lord's,  the  heirs  of  heaven.  Blessed  beyond 
all  is  she  who  by  precept  and  example  dedicates  her  offspring 
to  the  Eternal.  She  may  be  ordained  rabbi,  or  be  the  president 
of  a  synagogue,  but  her  noblest  work,  will  be  at  home,  her  highest  ideal 
a  home.  Our  women  living  in  a  century  and  in  a  country  which 
gives  them  every  opportunity  to  improve  are  not  making  the  most  of 
themselves. 

"  Sisters,  our  work  in  and  for  the  synagogue  lies  in  bringing 
to  the  temple  the  Samuels  to  fulfill  the  law. 

"  If  the  synagogues  are  then  deserted  let  it  be  because  the  homes 
ReiiSon."^^"^^  are  filled,  then  we  will  be  a  nation  of  priests;  edifices  of  worship  will 
be  everywhere. 

'•  Influence  of  the  Jewish  Religion  on  the  Home  "  was  treated  by 
Miss  Mary  Cohen  of  Philadelphia:  "The  idea  with  which  the  Jewish 
religion  was  planned  was  to  so  engraft  it  upon  the  home  life  that  the  two 
should  be  inseparably  joined.  The  observances  of  the  faith  are  so  en- 
twined with  the  everyday  atmosphere  of  the  home  as  to  make  the  Jewish 
religion  and  the  family  life  one,  a  bond  in  sanctity.  In  this  sense  the 
synagogue  is  the  home,  and  the  home  the  synagogue.  The  Hebrew 
Pc**wiit  is  the  priest  or  priestess  of  the  family  altar.     There  is  no  need, 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  977 

if  there  is  a  desire  to  worship  the  God  of  Israel,  to  visit  the  sanctuary; 
it  is  always  right  and  appropriate  to  enter  the  House  of  God,  but  it  is 
never  indispensable  for  the  performance  of  religious  service.  The 
prayers  for  the  Sabbath  eve,  the  prayers  for  the  Sabbath  day,  for  the 
fasts  and  festivals,  can  be  as  feelingly  and  efficiently  rendered  in  the 
home  as  in  the  synagogue.  The  service  on  the  first  night  of  the  Pass- 
over can  undoubtedly  be  far  better  observed  in  the  home  than  even 
in  the  sanctuary  itself. 

*^  It  was  especially  noticeable,  in  the  times  when  the  Jews  were 
restricted  to  life  in  the  Ghettos,  that  it  was  very  difficult  to  see 
just  where  the  religion  ended  and  the  home  life  began.  I  can  never 
see,  in  the  sometimes  punctilious  care  with  which  some  Hebrew 
women  prepare  their  homes  for  the  religious  festivals,  the  ground  for 
annoyance  or  ridicule  which  it  seems  to  furnish  to  many  critics;  to  me 
it  presents  a  beautiful  union  between  the  religion  and  the  home. 

"  From  the  time  when  Sarah  entertained  the  angels  until  today, 
the  chain  of  kindly  feeling  toward  the  traveler  or  the  visitor  has  never 
been  broken;  in  fact,  the  well-to-do  Hebrew  woman  holds  it  a  privi- 
lege to  share  the  fruits  of  the  earth  with  anyone  less  favored,  and 
knows  that  in  so  doing  she  is  only  obeying  a  divine  behest:  *  And  thou 
shalt  rejoice  with  every  good  thing  which  the  Lord  thy  God  hath 
given  unto  thee,  and  unto  thy  house,  thou,  with  the  Levite,  and  the 
stranger  that  is  in  the  midst  of  thee.' 

"  Husband  and  children  in  the  Jewish  home  show  to  the  wife  and 
mother  a  profound  affection,  and  hold  her  in  the  greatest  honor. 
Jewish  men  are  almost  invariably  domestic,  valuing  their  homes  as  the 
union  of  material  and  spiritual  good. 

"The  influence  of  the  Jewish  religion  in  the  home  may  well 
be  treasured  as  the  key-stone  to  the  lasting  happiness  and  usefulness 
of  all  the  nations  of  the  earth." 

•'The  Influence  of  the  Discovery  of  America  on  the  Jews"  was  the 
theme  on  which  Mrs.  Pauline  H.  Rosenberg,  of  Allegheny,  Pa.,  spoke 
as  follows: 

"America,  settled  by  all  sects  of  people  fleeing  from  religious     America  the 
intolerance  and  in  search  of  a  place  where  religious  liberty  and  free-  Synonym  of 
dom  of  conscience  might  be  enjoyed,  could  not  long  harbor  bitter  ^ppo^^^^^^^- 
antagonisms  on  the  ground  of  religion.     'America  is  another  name  for 
opportunity.     Her  whole  history  appears  like  a  last  effort  of  Divine 
Providence  on  behalf  of  the  human  race.'    From  within  her  boundaries 
emanated  the  grand  idea  of  freedom,  such  as  the  world  had  never 
heard  of  before.     Here  was  the  dreamed-of  Utopia,  the  New  Atlantis, 
the  land  of  promise  that  opened  up  the  Ghettos  of  the  old  world. 

"  Among  the  workers  of  all  classes  in  America  we  find  Jews — 
artisans,  tradesmen,  merchants,  scientists,  literateurs,  professors,  doc- 
tors, advocates,  diplomats,  and  philosophers,  and  those  who  have  not 
attained  extraordinary  renown  are  happily  amalgamated  with  the  best 
and  happiest  nation  on  earth,  exerting  a  restrictive  influence  upon 
extraneous  oppressors  of  their  creed,  aiding  to  better  the  condition  of 


THE  WdkLD'S  CONGR^S^  OP  kkUGtOMS, 


Jewish  Wom- 
ftn  in  Charity. 


Noblesse 
Oblige. 


mankind,  and  working  out  one  of  the  problems  of  civilization — to  live 
in  friendship  and  peace,  not  antagonism,  in  love  and  not  in  hate,  and 
in  all  questions  absorbing  the  nation  working  hand-in-hand  with  the 
Christian,  making  a  brotherhood  of  man,  radiating  an  influence  to  all 
quarters  of  the  globe;  inviting  to  citizenship  America's  Jews,  the 
descendants  of  foreign-born  citizens,  enjoying  liberty,  enlightenment 
and  culture  for  a  few  generations,  judging  by  past  noble  achievements, 
contain  a  bright  promise  of  future  possibilities." 

"Woman's  Place  in  Charitable  Work;  What  it  is,  and  What  it 
Should  be,"  was  the  theme  on  which  Mrs.  Carrie  S.  Benjamin,  of  Den- 
ver, spoke  as  follows: 

"In  the  field  of  charity  which  is  almost  co-extensive  with  the  field 
of  human  action,  there  is  no  one  to  dispute  woman's  rights,  no  male 
angel  Gabriel  standing  with  flaming  sword  at  the  gate  saying:  'Thus 
far  and  no  farther.'  Here  she  can  be  a  priestess  to  herself  and  to 
others.  Had  this  field  of  woman's  special  fitness  been  cultivated  with 
half  the  zeal  that  has  been  devoted  to  the  so-called  woman's  cause  in 
other  directions,  the  fig  tree  had  sprung  up  instead  of  the  thistle.  Did 
woman  understand  that  this  is  her  strength  of  which  she  cannot  be 
shorn,  as  Samson  of  old,  she  would  not  be  at  the  mercy  of  every  Phil- 
istine who  mocks  at  woman's  rights  and  woman's  sphere. 

"Woman's  fitness  for  the  work  of  charity  is  emphasized  through- 
out the  old  Hebrew  writings.  As  the  needle  to  the  pole,  so  should  a 
true  woman's  heart  turn  to  deeds  of  charity.  If  man's  proper  study  is 
man,  woman's  proper  study  is  charity.  This  is  the  work  that  lies 
nearest  her  and  should  be  dearest  to  her.  She  herself  was  a  gift  of 
God's  compassion  for  man,  when  God  saw  that  it  was  not  good  for  man 
to  be  alone.     Hence  she  is  an  attribute  itself  of  a  divine  charity. 

"  Let  woman's  rights  become  woman's  duties,  and  woman's  suf- 
frage, humanity's  sufferings,  and  let  her  remember  that  though  she 
have  the  gift  of  prophecy,  and  understand  all  onomies  and  ologies  and 
the  mysteries  of  spheres  and  hemi,  yea,  demi-spheres,  though  she 
speak  many  languages  with  the  tongues  of  men  and  of  angels,  though 
she  be  clothed  in  a  splendor  that  not  even  Solomon  in  all  his  glory 
was  arrayed  like  one  unto  her,  if  she  have  not  charity,  it  profiteth  her 
nothing." 

**  It  seems  conclusive  that  it  is  to  woman  that  we  must  look  as  the 
invincible  a^ent  in  this  work.  She  is  divinely  appointed  and  innately 
fitted,  and  for  the  most  part  endowed  with  what  is  of  essential  value, 
leisure.     To  the  unoccupied  women  the  plea  arises  loudest. 

'  It  is  an  old  legend  of  just  men — noblesse  oblige — or  superior  ad- 
vantages bind  you  to  larger  generosities.  Hence,  the  more  gifted  the 
woman,  the  more  goods  she  is  endowed  with,  the  more  leisure  she 
possesses,  the  greater  the  demands  on  these  resources. 

"  Bentham's  principle,  *  the  greatest  good  to  the  greatest  number,' 
is  most  true  of  charity.  The  benefits  of  the  more  fortunate  must  be 
bestowed  on  the  less,  or  they  convict  themselves  of  unfitness  to  possess 
their  advantages.     Surely  the  graces  of  culture  and  wealth  will  not  be 


Mrs.  Henry  Solomon,  Chicago. 


980 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Women  as 
Wage-workers. 


Duty  of  Jew- 
ish Women. 


thrown  away  if  exercised  among  the  humblest  and  least  cultured,  for 
they  need  -it  and  must  have  it,  or  it  will  remain  a  blind  force  in  the 
world,  the  lever  of  demagogues  who  preach  anarchy  and  misname  it 
progress.  There  is  no  culture  so  high,  no  refinement  of  wealth  so  ex- 
quisite, that  it  cannot  find  full  play  in  the  broadest  field  of  humanity, 
and  there  shed  a  light  which  shall  illumine  surrounding  gloom,  and 
without  which  life  is  like  one  of  the  old  landscapes  in  which  the  artist 
forgot  to  put  the  sunlight.  If  your  fruits  are  gathered  up  in  store- 
houses and  barns  they  must  decay  and  die.  If  your  coin  is  put  in 
chests  and  vaults,  the  moth  and  rust  must  corrupt  and  destroy  it, 

"No  matter  what  her  walk  in  life  may" be,  woman  can  take  up 
arms  in  the  cause  of  charity.  Whether  she  be  on  the  highways  or  in 
the  byways  she  can  find  ample  scope  for  her  energies  in  this  work. 
Whether  she  walk  in  the  day  nurseries,  through  the  kindergartens,  in 
the  industrial  schools,  out  in  the  trades  with  the  wage-earners,  into  the 
tenements,  into  the  hospitals,  out  in  the  streets,  into  the  homes  of  the 
poor  or  rich — 'the  ways,  they  are  many;  the  end,  it  is  one.'" 

"Women  as  Wage- workers,  with  Special  Reference  to  Directing 
Immigrants,"  by  Miss  Julia  Richman,  of  New  York,  was  the  next 
paper.  "  She  suggested  that  the  Jewish  women  in  every  large  city  estab- 
lish a  working  women's  bureau  or  agency  on  strictly  business  princi- 
ples. This  is  not  to  be  a  charity.  Working  women  as  a  class  ask  no 
charity;  as  Mrs.  Lowell  states  the  case,  'Charity  is  the  insult  added  to 
the  injury  done  to  the  mass  of  the  people  by  insufficient  payment  for 
work.'  This  bureau  should  be  operated  on  the  same  general  basis  as 
teachers'  or  dramatic  agencies,  or  even  intelligence  offices.  Every 
candidate  for  a  position  of  any  nature  under  the  head  of  woman's  work 
must  be  properly  registered,  and  must  pay  a  small  fee  as  soon  as  the 
bureau  shall  have  furnished  her  with  employment  of  the  kind  required. 
The  bureau  must  place  itself  in  communication  with  every  field  where- 
in women  are  employed,  and  must  agree  to  furnish  competent  help  of 
every  kind  upon  demand. 

"  The  volunteer  corps  of  agents  to  supply  factory  hands  should  be 
selected  from  many  and  varied  sources.  Wives  and  daughters  of  manu- 
facturers, forewomen  in  shops  and  capable  working  girls,  who  could 
gain  a  knowledge  of  conditions  within  factories  and  stores  that  might 
be  withheld  from  the  casual  observer,  should  be  largely  represented. 
There  should  be  a  separate  corps  of  agents  to  supply  help  to  families, 
from  governesses  down  to  scullery  maids,  if  necessary.  Still  another 
corps  must  take  charge  of  special  help,  the  dressmaker,  the  masseur, 
the  skillful  nurse,  etc. 

"  Do  you  realize  how  many  thousands  of  dollars  are  annually  ex- 
pended in  a  city  like  this  or  New  York  in  fees  at  intelligence  offices 
to  secure,  in  most  cases,  thoroughly  incapable  domestic  help?  If  we 
could  establish  in  connection  with  this  bureau  a  training  school  for 
servants,  from  which  we  could  supply  competent  cooks,  laundresses, 
nurse  maids,  waitresses,  etc.,  tell  me,  you  housekeepers  who  hear  me, 
would  there  be  any  lack  of  dollars  flowing  from  your  pockets  into 


Mrs.  Louise  Mannheimer,  Cincinnati,  Ohio. 


982 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


ours?  And  this  brings  me  to  the  most  important  point  in  my  paper. 
How  can  any  woman  with  feeling,  look  upon  the  hundreds  of  young 
girls  living  in  squalid  tenements  (did  I  say  living?  it  is  barely  exist- 
ing), bending  over  machines  in  crowded  factories,  surrounded  in  the 
evening  by  coarse  if  not  occasionally  evil  influences,  how  can  she,  I 
say,  seeing  this,  and  feeling  that  in  hundreds  of  families  these  same 
girls  could  find  easier  work,  comfortable  beds,  good  food  and  refined 
surroundings,  how  can  she  help  passing  judgment  on  some  one  that 
this  condition  prevails?  What  right  has  she  to  keep  quiet  when  rais- 
•ing  her  voice  in  protest,  may  make  a  few  women  pause  to  think. 

She  urged  the  establishment  of  training  schools  for  servants,  and 
made  many  practical  suggestions. 

"  The  Jews  of  America,  particularly  the  Jews  of  New  York  city,  are, 
perhaps,  the  most  charitable  class  of  people  in  the  whole  world.  Time, 
labor  and  money  are  given  so  freely  in  some  directions.  But  charity 
is  not  always  philanthropy,  and  we  have  reached  a  point  in  the  devel- 
opment of  various  sociological  problems  which  makes  it  imperative 
that  philanthropy  be  placed  above  charity.  The  need  of  charity  must 
disappear  as  we  teach  the  rising  generations  how  to  improve  their  con- 
ditions." 

*'  Charity  as  Taught  by  the  Mosaic  Law"  was  the  subject  discussed 
Mosaic  Charity  by  Miss  Eva  L.  Stern,  of  New  York;  Mrs.  Minnie  Louis,  of  New  York, 
on  "  Mission  Work  Among  the  Unenlightened  Jews,"  and  Mrs.  Laura 
Jacobson,  of  St.  Louis,  on  "  How  Can  Nations  be  Influenced  to  Protest 
or  to  Interfere  in  Cases  of  Persecution."  The  latter  subject  aroused 
intense  interest,  and  the  discussion  became  historical  from  the  em- 
phatic manner  in  which  Archbishop  Ireland,  Rev.  Jenkin  Lloyd  Jones, 
Mrs.  Celia  Wooley  and  William  J.  Onahan  denounced  the  present 
European  persecution  of  the  Jews. 

The  last  session  was  devoted  to  the  subject  of  forming  a  national 
organization  in  response  to  the  exhaustive  paper  and  strong  appeal  of 
Miss  Sadie  American,  of  Chicago,  who  said: 

"The  Jews  needed  no  formal  organization.  They  need  it  now; 
times  have  changed.  In  the  larger,  freer  life  which  has  been  opened 
to  them,  the  closeness  of  their  union  has  been  broken;  their  restrain- 
ing fetters  loosed,  the  spirit  of  organization  no  longer  animates  their 
doings;  in  the  reaction  from  the  close  band  of  a  common  fear  there  is 
danger  that  their  interdependence  will  be  forgotten,  that  in  the  spirit 
of  sauve  qui  pent,  which  the  law  of  self-preservation  causes  to  show 
itself,  some  may  forget  that  each  is  his  brother's  keeper,  that  every  act 
done  by  any  Jew  casts  its  light  or  shade  on  every  other  Jew;  there  is 
danger  of  forgetting  that  so  long  as  one  Jew  is  oppressed  or  suffers 
because  he  is  a  Jew,  so  long  are  Jews  bound  together  by  chains  of 
adamant  which  no  straining  can  break,  which  none  can  escape;  so  long 
must  they  unite  under  one  banner  to  break  those  chains,  opposing 
might  with  might  until  the  full  triumph  of  truth  and  justice  shall  break 
them  with  a  touch. 

"  The  Jewish  wonian  has  shared  the  ideas  and  thoughts  of  the  man, 


Needed 


nization 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  983 

She  has  aided  with  heart  and  hand  in  his  work;  the  assistance  of  her 
head  has  rarely  been  asked.  Her  real  work  has  been  confined  to  the 
home.  There  it  is  she  has  made  her  influence  felt.  To  the  Jew,  moth- 
erhood was  and  is  the  highest,  noblest  type  of  womanhood.  In  the 
home  the  Jewish  woman  reigned  as  queen-;  to  her  were  left  the  per- 
formance of  religious  rites  in  the  household.  But  the  Jewish  woman 
is  interested  in  all  that  interests  woman,  is  in  perfect  sympathy  with 
the  time;  custom  and  tradition,  however,  and  the  misunderstanding, 
misconception  and  excluding  prejudice  of  the  world  have  militated 
against  her  showing  this  publicly.  It  is  the  bounden  duty  of  the  Jew- 
ish woman,  on  account  of  this  misunderstanding  of  her  true  nature  and 
interests,  to  make  these  manifest;  it  is  her  duty,  as  it  is  that  of  all 
Jews,  to  make  prominent  her  qualities  in  conjunction,  that  they  may 
cast  in  the  shade  her  qualities  in  opposition.  It  is  not  enough  that 
she  be  in  sympathy  with  her  time,  she  must  be  running  hand  and  hand 
with  it. 

"  An  organization  must  have  a  definite  purpose.  I  can  see,  loom- 
ing up  in  the  distance,  purposes  in  plenty  beckoning  with  fingers  of 
golden  light. 

"  First  and  foremost,  let  our  purpose  be,  to  study  the  causes  and 
conditions  of  this  so-called  separation;  let  us  learn  to  know  ourselves; 
then  to  knowledge  let  us  add  discernment  and  disinterestedness  that  PhUanthropy 
we  may  find  the  best  and  quickest  way  to  obliterate  dividing  lines.  theWatchword. 
Let  us  study  our  history  and  our  literature,  and  their  bearing  on  our 
character  and  position.  Religion,  true  religion,  with  which  every 
thought  and  action  are  connected,  is  in  woman's  hand,  because  the 
inward  life,  the  home,  is  what  she  makes  it;  therefore,  it  is  eminently 
fit  that  from  her  should  come  the  impulse  to  study  closer  the  under- 
lying principles  of  her  religion.  Let  us  look  into  their  very  heart  in 
order  that  we  may  know  exactly  where  we  stand,  that  we  may  know 
them  in  every  phase  of  their  development.  Let  each  and  every  one 
among  us  know  that  they  make  us  one  with  all  the  world,  that  they 
hold  the  springs  of  all  moral  life,  the  living  germ  of  all  morality. 
Let  us  learn,  that  all  may  judge  intelligently,  that  we  may  cling  to  the 
old  faith,  not  because  we  were  born  into  it,  but  because  we  are  con- 
vinced that  for  us  it  is  the  only  possible  belief  or  act.  Let  us  encourage 
a  deeper  study  of  that  book,  our  book,  which  has  been  the  bread  of  life 
to  half  the  civilized  world  because  it  contained  the  story  of  the  eternal 
springs  of  action  of  men,  the  records  of  nobility  of  soul  and  character, 
of  faith  and  patience,  integrity  and  bravery  and  high  truth,  those 
things  which  command  men's  admiration  and  emulation  through  all 
time. 

'*  If  our  watchword  be  not  charity,  which  has  come  to  be  almost 
synonymous  with  alms  and  leaves  a  sting  behind,  but  philanthropy — 
love  of  our  fellows,  the  sympathy  which  holds  healing  balm  for  all 
our  wounds  and  in  whose  wake  follows  a  doubled  happiness,  it  will 
open  for  us  numerous  luminous  ways  to  do  our  duty. 

•*  It  shall  be  abpve  all,  our  purpose  to  create  an  exchange,  where  all 


984  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

thinking  women  in  Israel,  standing  on  the  common  ground  of  their 
religious  convictions,  shall  meet  and  enjoy  and  profit  by  each  other's 
uncommon  ideas  and  aims  and  plans,  whence  such  ideas  and  plans 
and  projects  may  be  sent  on  a  journey  of  success,  impelled  by  the  un- 
failing force  of  thinking,  active  women  banded  together  to  forward 
the  cause  of  progress  and  social  reform.  Its  meetings  shall  give  free 
scope  to  the  power  that  lies  in  the  human  voice  and  countenance,  to 
the  free  and  full  personal  contact  which  generates  the  electric  spark 
of  interest,  of  enthusiasm,  of  accomplishment;  shall  make  place  for 
and  give  free  play  to  the  exercise  of  that  potent  quality  which  we  call 
personal  magnetism,  which  draws  adherents  for  a  cause  as  the  magnet 
does  iron;  shall  encourage  and  sow  the  seed  of  that  noble  friendship 
and  fellowship  which  will  be  a  potent  factor  to  obliterate  all  trace  of 
the  ignoble  prejudice  of  class  and  caste,  which,  we  must  sadly  admit, 
exists  even  among  ourselves. 


THE  COLUMBIAN  CATHOLIC  CONGRESS. 

The  history  of  the  Columbian  Catholic  congress  dates  back  to 
1889.  In  November  of  that  year  the  first  general  Catholic  congress  of 
the  United  States  was  held  in  the  city  of  Baltimore,  on  the  occasion  of 
the  celebration  commemorating  the  centennial  anniversary  of  the 
establishment  of  the  American  hierarchy,  i.e.,  the  appointment  of  Rev. 
John  Carroll  to  the  See  of  Baltimore,  the  first  bishop  of  the  United 
States. 

It  was  toward  the  end  of  the  proceedings  when  the  Chicago 
delegation  proposed  to  the  assembly  that  the  next  or  succeeding 
Catholic  congress  should  be  held  in  Chicago.  Instantly  objections 
were  offered  by  several  delegates  from  the  eastern  cities,  and  one 
cSSSSVi-  o^  another  opposing  suggestion  was  made;  finally,  the  opposition 
united  in  an  amendment  to  the  Chicago  motion  "  that  the  next  con- 
gress be  convened  in  the  city  where  the  World's  Fair  shall  be  held." 
The  controversy  as  to  the  site  was  then  waging,  with  New  York 
confidently  in  the  front;  hence  the  supporters  of  the  amendment  did 
not  doubt  the  discomfiture  of  the  Chicago  delegation.  They  were 
promptly  undeceived  by  Hon.  W.  J.  Onahan,  who  smilingly  announced 
that  he  cordially  accepted  the  amendment  since  to  his  mind  and  his 
associates  in  the  Chicago  delegation  the  amendment  implied  the  same 
thing  as  the  original  motion.  He  knew  Chicago  would  secure  the 
World's  Fair!  The  resolution  as  amended  was  carried,  but  Mr.  Ona- 
han and  his  associates  were  subjected  to  no  little  "  chaffing  "  at  the 
audacity  of  the  proposal  to  take  the  next  congress  to  Chicago. 
Hence,  the  Chicago  Catholic  congress  was  the  outgrowth  and  the 
successor  to  the  Baltimore  Catholic  congress  of  1889. 

The  programme  of  the  congress  elicited  extended  notice  from 
Catholic  and  secular  journals  in  every  part  of  Europe  and  in  other 
quarters  of  the  world. 


His  Holiness,  Pope  Leo  XIH. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

The  chief  topic  for  consideration  was  declared  to  be  the  "Social 
Question."  This  subject  was  made  the  text  of  Pope  Leo  XIII's  cele- 
brated encylical,  issued  in  1891,  bearing  the  title  "On  the  Condition  of 
Labor."  The  encylical  constituted  the  chief  text  for  the  Catholic  Con- 
gress, and  it  was  already  known  that  the  Holy  Father  was  much  gratified 
and  interested  when  He  learned  that  it  would  occupy  the  foremost 
place  in  the  deliberations  of  the  Columbian  Catholic  congress  at  Chi- 
cago. The  conditions  under  which  the  congress  assembled,  in  the 
Columbian  year,  during  the  progress  of  the  great  World's  Exposition, 
which  commemorated  the  discovery  of  the  New  World  by  the  re- 
nouned  Catholic  navigator,  Christopher  Columbus,  rendered  it  nat- 
ural that  the  congress  should  devote  the  opening  session  to  papers 
and  addresses  bearing  on  the  facts  and  factors  of  the  discovery, 
and  pay  a  just  tribute  to  the  genius  and  faith  of  Columbus,  as  well 
as  to  the  zeal  and  enthusiasm  of  the  glorious  Queen  Isabella,  by  whose 
generosity  and  enlightened  cooperation  the  expedition  was  made  pos- 
sible. So,  likewise,  the  results  and  consequences  of  the  discovery  and 
the  position  and  condition  of  the  church  in  the  New  World.  These 
subjects  were  the  text  and  theme  of  the  papers  read' at  the  first  day's 
session,  to  which  was  naturally  supplemented  an  important  paper 
treating  of  "The  Independence  of  the  Holy  See." 

=  The  social  question  was  considered  in  its  various  phases  according 
to  the  following  subdivision  of  subjects: 

;'i.  The  Encyclical  of  Pope  Leo  XIII.  on  the  Condition  of  Labor. 
Discussed?''''"  2.  ;The  Rights  of  Labor;  the  Duty  of  Capital.  3.  Pauperism  and 
the- Remedy.  4.  Public  and  Private  Charities;  How  to  Make  Them 
More  Effective  and  Beneficial.  5.  Workmen's  Societies  and  Societies 
for  Young  Men.  6.  Life  Insurance  and  Pension  Funds  for  Wage- 
.  workers.  7.  Trade  Combinations  and  Strikers.  8.  Immigration  and 
Colonization.     9.     The  Drink  Plague. 

!  These  subjects  were  still  further  subdivided,  as  will  appear  in  the 
report  of  the  proceedings  which  follows.  The  task  of  preparing  the 
various  papers  was  committed  to  Catholic  writers  of  known  ability, 
most,  if  not  all,  of  whom  were  especially  qualified  by  study  and  experi- 
ence for  the  task  imposed  upon  them. 

The  high  character  and  literary  ability  of  the  papers  was  an  ample 
and  conclusive  vindication  of  the  wisdom  shown  in  the  selection  made 
of  the  writers.  The  same  is  true  of  the  special  papers  on  "Catholic 
Education,"  "  Woman's  Work  in  Art  and  Literature,"  "  The  Catholic 
Summer  School  and  the  Reading  Circles,"  "The  Condition  and  Future 
of  the  Negro  Race,"  "  The  Condition  and  Future  of  the  Indian  Tribes," 
etc.  ' 

Monday,  September  4th,  was  the  day  appointed  for  the  meeting  of 
the  congress,  the  place  the  Hall  of  Columbus.  As  a  fitting  preparation 
for  the  important  work  of  the  week  the  delegates  were  invited  to  assist 
at  a  solemn  high  mass  in  St.  Mary's  Church,  Wabash  avenue.  A  brief 
appropriate  sermon  was  preached  by  Rev.  Chancellor  Muldoon.  The 
cardinal  gave  the  blessing  at  the  close  of  the  mass. 


THE  WORLD'S  CONGRESS  OP  RELIGJONS, 


987 


The  "Official  Call,"  issued  by  the  committee  on  organization,  pro- 
vided for  the  following  subjects:    i.  The  Discovery  of  the  New  World. 

2.  Columbus;  His  Character  and  His  Mission.  3.  The  Results  and  Con- 
sequences '  D  Religion  and  Civilization  of  the  Discovery.  4.  The  Mis- 
sionary Work  of  the  Church  in  the  New  World.  5.  The  Influence  of 
the  Catholic  Church  on  the  Political,  Civil,  and  Social  Institutions  of 
the  United  States.     6.  Isabella,  the  Catholic. 

Division  of  the  subject:  i.  The  Encyclical  of  Pope  Leo  XIII  on 
the  Condition  of  Labor.   2.  The  Rights  of  Labor;  the  Duty  of  Capital. 

3.  Pauperism  and  the  Remedy.  4.  Public  and  Private  Charities;  How 
to  Make  Them  More  Effective  and  Beneficial.  5.  Workmen's  Societies 
and  societies  for  young  men.  6.  Life  insurance  and  pension  funds 
for  Wage-workers.  7.  Trade  Combinations  and  Strikers.  8.  Immigra- 
tion and  Colonization.  9.  The  Drink  Plague.  10.  The  Conditions  and 
Future  of  the  Indians  in  the  United  States.  1 1.  The  Conditions  and 
Future  of  the  Negro  Race  in  the  United  States.  12.  SuppienTentary 
questions:  (i.)  Catholic  education  in  the  United  States.  (2.)  The  in- 
dependence of  the  Holy  See. 

The  papers  on  the  "Social  Question,"  on  "Catholic  Education" 
and  on  "The  Condition  and  Future  of  the  Indian  Tribes  and  of  the  Ne- 
gro Race,"  after  being  read  in  the  congress,  were  then  to  be  referred  to 
"sections,"  or  committees,  where  each  subject  should  be  again  con- 
sidered in  detail,  but  this  part  of  the  programme,  for  reasons  detailed 
elsewhere,  was  not  carried  out. 

Section  i.  "The  Condition  of  Labor."  "The  Rights  of  Labor — 
The  Duties  of  Capital."  Section  2.  "Trade  Combinations  and  Strikers." 
"Workingmen's  Organizations."  Section  3.  "Poverty — the  Cause  and 
the  Remedy."  "Public  and  Private  Charities."  "Life  Insurance  and 
Pension  Funds  for  Wage-workers."  Section  4.  "Intemperance — the 
Cause  and  the  Cure."  Section  5.  "Woman's  Work  and  Influence." 
Section  6.  "Catholic  Truth  Society."  Section  7.  "Catholic  Education." 
Section  8.  "Condition  of  the  Indian  Tribes  in  the  United  States." 
"Condition  of  the  Negro  Race  in  the  United  States."  Section  9. 
"Catholic  Interests." 

At  the  conclusion  of  the  solemn  high  mass  the  delegates  pro- 
ceeded to  the  Art  Institute  building.  The  large  hall  was  thronged  in 
every  part  by  a  great  mass  of  people  assembled  in  eager  desire  to  see 
the  cardinal  and  other  eminent  church  dignitaries  and  to  witness  the 
opening  proceedings. 

After  the  organ,  under  the  touch  of  a  master's  fingers,  had  poured 
forth  the  glorious  chant  of  the  "Te  Deum,"  Mr.  Onahan,  on  behalf  of 
the  committee  on  organization,  called  the  congress  to  order  and 
announced  that  His  Grace  Archbishop  Feehan  would  deliver  the 
address  of  welcome  to  the  delegates.  The  archbishop's  address  was 
brief  but  feeling.  He  said  among  other  things:  "You  have  come  to 
discuss  some  of  the  great  questions  and  problems  of  life.  None  of 
the  questions  of  our  time  are  of  more  importance  than  those  on  the 
programme.   You  are  to  discuss  the  independence  of  the  Holy  See,  the 


The  Social 
Question. 


The  Pro. 
gramme 


988  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

question  of  Catholic  education,  and  the  great  social  questions  as  pro- 
pounded in  the  Pope's  encyclical.  You  represent  parishes,  dioceses 
and  great  states,  and  fully  ten  milliors  of  members  of  the  Catholic 
church." 

When  Archbishop  Feehan  had  concluded  he  introduced  President 
Bonney,  of  the  World's  Congress  Auxiliary,  who  gave  an  address  of 
welcome. 

Vice-president  T.  B.  Bryan  spoke  in  the  same  strain  and  alluded 
to  his  visit  to  Rome  and  the  Holy  Father,  and  how  enthusiastically 
the  pope  had  promised  his  influence  in  favor  of  the  great  Exposition. 

Cardinal  Gibbons  was  the  next  speaker.  When  his  Eminence  ad- 
vanced to  the  speakers'  stand  there  was  a  burst  of  applause,  which 
grew  more  and  more  enthusiastic,  until  the  audience  rose  and  stood  for 
some  time  cheering,  the  ladies  waving  handkerchiefs.  When  at  length 
the  enthusiasm  subsided  the  Cardinal  said: 

"  During  the  last  four  months  millions  of  visitors  have  come  from 
all  parts  of  the  United  States,  nay,  from  every  quarter  of  the  globe, 
to  contemplate  on  the  exposition  grounds  the  wonderful  works  of  man. 
They  know  not  which  to  admire  more — the  colossal  dimensions  of 
the  buildings,  or  their  architectual  beauty,  or  the  treasures  of  art  which 
they  contain.  The  caskets  and  gems  were  well  worthy  of  the  nine- 
teenth century,  worthy  of  the  nations  that  brought  them,  worthy  of 
the  indomitable  spirit  of  Chicago.  Let  us  no  longer  call  Chicago  the 
Windy  City,  but  instead  the  city  of  lofty  inspirations.  Let  us  no  longer 
call  Chicago  Porkopolis.  Let  me  christen  her  with  another  name. 
Chicago ia  Let  me  call  her  Thaumatopolis,  the  city  of  wonders,  the  city  of  mir- 
matopoiiB.^""  acles.  And  I  think  that  Dr.  Davis  (with  his  associates)  may  be  called 
the  Thaumaturgus  of  the  Columbian  Exposition  enterprise. 

**  But  while  other  visitors  have  come  to  contemplate  with  admira- 
tion the  wonderful  works  of  man,  you  are  to  consider  what  man  can 
accomplish  in  the  almost  boundless  possibilities  of  his  spiritual  and  in- 
tellectual nature.  You  will  take  counsel  together  to  consider  the  best 
means  for  promoting  the  religious  and  moral,  the  social  and  economic 
well-being  of  your  fellow-citizens. 

"  When  I  look  into  your  earnest  and  intelligent  faces,  I  am  almost 
deterred  from  imparting  to  you  any  words  of  admonition.  But  you 
know  well  that  we  clergymen  are  in  the  habit  of  drifting  unconsciously 
into  the  region  of  exhortation,  just  as  financiers  drift  into  the  region 
of  dollars  and  cents  and  figures.  I  may  be  pardoned,  therefore,  for 
giving  you  a  word  of  advice.  In  all  your  discussions  be  ever  mindful  of 
the  saying  of  St.  Vincent  Lerins:  "  In  necessariis  unitas,  in  dubiis  lib 
ertatibus,  in  omnibus  caritas."  Happily  for  you,  children  of  the  church, 
you  have  nothing  to  discuss  in  matters  of  faith,  for  your  faith  is  fixed 
and  determined  by  the  divine  legislator,  and  we  cannot  improve  on 
the  creed  of  Him  who  is  "  the  way,  the  truth  and  the  life." 

"  Let  all  your  proceedings  be  marked  by  courtesy  and  charity,  and 
by  a  spirit  of  Christian  forbearance  toward  one  another.  Never  de- 
scend to  personalities.     Many  a  delicious  speech  has  lost  its  savor  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

been  turned  into  gall  because  a  few  drops  of  vituperation  had  been  in- 
jected into  it.  The  edifice  of  moral  and  social  improvement  which  you 
aim  to  build  can  never  be  erected  on  the  ruins  of  charity. 

"  God  grant  that  our  fondest  anticipations  of  your  labors  may  be 
realized,  and  that  the  invocatio^n  today  of  the  divine  blessing,  which 
is  so  full  of  hope,  may  be  crowned  at  the  end  of  your  sessions  by  a 
Te  Deum  full  of  joy  and  gratitude  for  the  success  of  this  congress. 

"  And  as  an  earnest  of  this  happy  result  I  hold  in  my  hand  a  letter 
that  I  received  from  the  Holy  Father,  in  which  he  blesses  this  congress. 
May  his  blessing  and  the  blessing  of  God  dominate  this  assembly. 
May  it  enlighten  your  minds  and  warm  your  hearts,  and  be  a  harbinger 
of  peace  and  concord  in  all  your  deliberations." 

Mr.  Onahan  read  the  translation  of  the  Pope's  letter,  which  was  as  R^ad?Th?* 
follows:  To  Our  Beloved  Son  James  Gibbons  by  the  Title  of  Sancta  Pope's  Letter. 
Maria  in  Trastevere,  Cardinal  Priest  of  the  Holy  Roman  Church,  Arch- 
bishop of  Baltimore. — "  Beloved  Son:  Health  and  apostolic  benediction. 
It  has  afforded  us  much  satisfaction  to  be  informed  by  you  that  in  the 
coming  month  of  September  a  large  assembly  of  Catholic  gentlemen 
will  meet  at  Chicago,  there  to  discuss  matters  of  great  interest  and 
importance.  Furthermore,  we  have  been  specially  gratified  by  your 
devotion  and  regard  for  us  in  desiring  as  an  auspicious  beginning  for 
such  congress  our  blessing  and  our  prayers.  This  filial  request  we  do 
indeed  most  readily  grant  and  beseech  Almighty  God  that  by  His  aid 
and  the  light  of  His  wisdom  He  may  graciously  be  pleased  to  assist 
and  illumine  all  who  are  about  to  assemble  with  you,  and  that  He  may 
enrich  with  the  treasures  of  His  choicest  gifts  your  deliberations  and 
conclusions.  To  you,  therefore,  our  beloved  son,  and  to  all  who  take 
part  in  the  congress  aforesaid,  and  to  the  clergy  and  faithful  committed 
to  your  care,  we  lovingly  in  the  Lord  impart  our  apostolic  benedic- 
tion." 

Given  at  Rome  at  St.  Peter's,  the  seventh  day  of  August,  in  the 
year  of  our  Lord  eighteen  hundred  and  ninety-three  and  of  our  Pon- 
tificate the  sixteenth." 

Leo  XHL  Pope. 

The  temporary  organization  of  the  congress,  which  was  subse- 
quently made  permanent,  was  then  announced  as  follows:  Chairman, 
Hon.  Morgan  J.  O'Brien,  of  New  York;  Secretaries,  Hon.  Thomas  C. 
Lawler,  Prairie  du  Chien,  Wis.,  Prof.  James  F.  Edwards,  Notre  Dame, 
Ind.,  James  F.  O'Connor,  St.  Louis,  Mo.,  John  Mason  Duffy,  Chicago. 

In  taking  the  chair.  Judge  O'Brien  delivered  a  lengthy  address,  j^^ 
the  substantial  points  of  which  are  contained  in  the  following  sen-  O'Brien Speake 
tences:  '*  Our  country,  therefore,  is  doubly  dear  to  us.  We  were  here 
at  its  first  discovery;  we  participated  in  its  struggle  for  civil  and  re- 
ligious liberty,  and  in  turn  have  participated  in  its  glories  and  enjoyed 
peace,  security  and  happiness.  It  is  more  dear  to  us,  because  in  this 
land  above  all  others  the  old  faith  has  fair  play.  The  early  discoverers 
of  America,  as  well  as  our  revolutionary  forefathers,  were  imbued  with 
strong  religious  principles,  upon  which  alone  virtue  can  be  grounded, 


990 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Archbishop 
Redwood. 


Monsignor 
Nugent. 


and  this,  added  to  their  hardy  and  physical  natures,  laid  the  founda- 
tions and  gave  the  impetus  to  that  splendid  civilization  which  is  now 
the  heritage  of  all. 

"While,  therefore,  glorying  in  our  triumphs  and  proud  of  our 
wonderful  development,  we  could  not,  if  we  would,  fail  to  discover 
those  dark  and  ominous  clouds  which  hover  over  our  national  firma- 
ment and  which  are  the  inevitable  forerunners  of  a  violent  storm. 
The  presence  of  these  clouds  is  not  difficult  to  account  for.  The 
hardy  and  rugged  virtue  of  our  forefathers  no  longer  exists,  for  the 
history  of  our  country  will  show  that  the  moral  decadence  of  our  peo- 
ple has  kept  rapid  pace  with  the  augmentation  of  our  material  pros- 
perity. 

"  *  *  Over  the  halls  of  this  congress,  therefore,  we  will  write  the 
poet's  words,  so  that  all  the  ends  we  aim  at  shall  be  *  Our  God's,  our 
Country's  and  Truth's.' " 

Following  the  address  of  the  chairman,  Mr.  Onahan  read  letters 
from  Monsignor  Satolli,  the  apostolic  delegate,  and  others. 

Archbishop  Redwood,  of  New  Zealand,  was  next  introduced.  He 
said  he  had  come  nine  thousand  miles  to  attend  this  congress  and  to 
see  the  glories  of  the  World's  Columbian  Exposition,  but  his  interest 
centered  more  particularly  in  the  congress  and  the  parliament  of  re- 
ligions which  was  to  follow.  He  hoped  to  bring  back  to  his  people  in 
New  Zealand  the  wonderful  lessons  derived  from  these  great  events. 

Monsignor  James  Nugent,  of  Liverpool,  the  world-renowned 
apostle  of  temperance  and  charity,  was  presented  as  the  representa- 
tive of  the  English  hierarchy  and  the  special  delegate  of  Cardinal 
Vaughan,  of  Westminster.  Monsignor  Nugent  had  been  a  conspicuous 
figure  in  the  previous  Catholic  congress  in  Baltimore  and  is  well  known 
in  the  United  States.  He  was  given  an  enthusiastic  welcome  by  the 
delegates  and  the  audience.     He  said  in  part: 

"When  it  was  conceived  of  having  a  congress  of  English-speaking 
people  he  was  one  of  the  first  who  was  consulted  upon  the  matter. 
The  first  proposition  was  that  it  should  be  held  in  London,  but  he 
with  his  wonderful  grasp  of  character  knew  that  with  our  crippled 
ideas  and  habits  this  was  the  true  field  for  the  expression  of  the  Catho- 
lic mind  upon  all  those  great  social  questions  which  are  the  very  root 
not  only  of  religion,  but  of  the  stability  of  society.  It  has  been  my  lot 
to  have  worked  with  Cardinal  Manning  closely  and  intimately,  and  to 
have  shared  his  confidence  since  the  year  1853;  and  when  I  go  back  I 
shall  be  able,  I  trust,  to  place  an  immortelle  upon  his  grave  as  the  ex- 
pression, the  Catholic  expression,  aye,  the  universal  expression,  of 
honor  for  the  deep  interest  which  he  took  in  the  people,  irrespective 
of  creed  or  nationality." 

After  Monsignor  Nugent's  address  the  chair  appointed  the  vari- 
ous committees  on  organization,  etc.,  after  which  the  regular  order, 
the  reading  of  the  papers  prepared  for  the  congress  was  proceeded 
with:  The  first  paper  on  i.  "The  Relations  of  the  Catholic  Church  to 
the  Social, -Civil  and  Political  Institutions  of  the  United  States,"  by 


Francis  Archbishop  SatoUi,  Papal  Ablegate, 


992  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

Edgar  H.  Gans,  Esq.,  Baltimore.  2.  "The  Missionary  Work  of  the 
Church  in  the  United  States,"  by  Rev.  Walter  Elliott,  C.  S.  P.,  New 
York.  3.  "  Civil  Government  and  the  Catholic  Citizen,"  by  Walter 
George  Smith,  Esq.,  Philadelphia.  4.  "  The  Independence  of  the 
Holy  See,"  by  Hon.  Martin  F.  Morris,  Washington,  D.  C.  5.  "Colum- 
bus; His  Mission  and  Character,"  by  Richard  H.  Clarke,  LL.  D.,  New 
York.  6.  "Isabella,  The  Catholic,"  by  Mary  J.  Onahan,  Chicago. 
7.  "  Consequences  and  Results  of  the  Discovery  of  the  New  World," 
by  George  Parsons  Lathrop,  LL.  D.,  New  London,  Conn. 

The  paper  read  by  Edgar  H.  Gans,  of  Baltimore,  was  an  able 
presentation  of  the  view  that  the  Catholic  church  is  in  no  respect 
antagonistic  to  American  principles,  social,  civil  or  religious,  but,  on 
the  contrary,  its  prosperity  is  compatible  with  the  truest  and  highest 
development  of  the  country,  both  material  and  moral. 

"  The  fundamental  idea  of  the  American  system  of  government  is 
the  sovereignty  of  the  people.  It  is  a  government  by  the  people  and 
for  the  people.  The  halls  of  congress  and  of  the  state  legislatures  are 
filled,  not  with  rulers,  but  with  representatives  of  the  people  elected  to 
carry  out  their  ideas.  The  people  themselves  make  and  unmake  ad- 
ministrations. Their  policy  ultimately  becomes  the  policy  of  the 
government.  They  are  in  reality  the  rulers;  the  true  sovereigns. 
They  govern  themselves. 

"Above   all,   the   government   cannot   pass   any   law  respecting 

the   establishment  of  religion,  nor  interfere,  in  any   way,  with   the 

liberty  of  every  man  to  worship  God  in  such  manner  as  his  conscience 

may  dictate. 

The  Catholic  "  This  is  the  American  system.     The  relations  of  the  church  are 

American  ^n^  therefore  discerned  in  her  relations  to  the  sovereign  people;  the  in- 

Btitutione.         fluence  she  exerts  is  over  their  minds  and  hearts,  and  she  affects  our 

national  life  by  fashioning  and  directing  their  lives  and  conduct. 

"  Instead  of  finding  in  the  potent  moral  influence  which  the  church 
exerts  over  the  people  anything  hostile  to  American  institutions,  the 
candid  inquirer  will  discover  in  her  teaching  and  tendencies  the 
strongest  safeguards  for  their  permanence  and  stability. 

"  Government,  according  to  the  Catholic  church,  is  ordained  by 
God.  The  Catholic  is  loyal  to  the  American  government  as  the 
legitimately  established  government  of  this  country,  not  because  it  is 
stronger  than  he.  His  principle  of  submission  is  not  founded  upon  his 
idea  of  physical  force,  nor  yet  entirely  upon  his  strong  affection  and 
patriotic  predilection  for  its  great  principles.  He  is  of  necessity  loyal 
because  it  is  his  conscientious  duty.  Patriotism  is  sublimated  and  be- 
comes a  religious  obligation.  Is  there  anything  un-American  in  this? 
Does  this  teaching  not  tend  to  make  good  citizens? 

"  Among  the  many  evils  that  afflict  the  body  politic  none  is 
more  deplorable  than  the  frequency  with  which  the  will  of  the  people 
is  frustrated  by  frauds  in  elections.  This  has  been  the  theme  of 
statesmen  and  political  moralists  for  years.  All  recognize  it  as 
the  cancer  which  has  been  insiduously  attacking  the  very  life  of 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  993 

the  nation,  which  must  be  eradicated  and  destroyed  if  we  are  to  pre- 
serve our  institutions  in  their  integrity. 

**  Here,  again,  the  church  intervenes.  According  to  the  teaching 
of  our  learned  doctors,  the  political  sovereignty  which  is  vested  in  a 
nation,  under  the  ordinance  of  God,  is  vested  so  that  it  may  be 
used  for  the  public  good.  When  the  people  exercise  sovereign 
political  power  they  exercise  a  power  given  to  them  by  the  Great 
Sovereign,  in  trust,  and  they  are  bound  in  conscience  to  perform  the 
trust  honestly  and  with  fidelity. 

"Thus  another  fundamental  political  duty  is  transformed  into 
a  conscientious  obligation.  As  no  man  can  be  disloyal  to  his  govern- 
ment and  be  a  good  Catholic,  so  no  man  can  be  a  good  Catholic  and 
pollute  the  ballot-box,  or  in  any  other  way  fraudulently  frustrate  the 
electoral  of  the  people.     Is  this  teaching  un-American? 

"  All  the  hostile  criticism  of  the  church  in  this  connection  rests 
upon  an  ignorance  of  the  real  nature  of  liberty.      To  many  unreflect-     American  in 
ing  persons  the  word  liberty  conveys  no  meaning  except  the  absence  stitutions  Un- 
of  restraint,  the  absence  of  any  external  power  controlling  the  will.*  "^^^• 
For  them  liberty  means  the  right  to  follow  their  own  wills  and  inclina- 
tions  without   let   or  hindrance.      This,  however,   is   the   liberty   of 
anarchy;  it  is  not  American  liberty.     We  are  free  American  citizens, 
but  may  we  do  as  we  like?     May  a  man  make  a  contract  with  me  and 
break  it  with  impunity?      May  he  injure  my  property,  infringe  my 
rights   or  personal  security,  obstruct  the  conduct  of  my   legitimate 
business,  steal  my  goods,  put  a  bullet  through  my  brain,  without  be- 
coming a  subject  for  the  coercive  discipline  of  the  law  of  the  land? 

"  Men  cannot  live  together  without  government,  and  government 
implies  the  restraining  influence  of  law. 

"  Therefore  by  the  highest  American  authority,  for  the  security  of 
liberty,  governments  are  instituted  and  constitutions  ordained  and  es- 
tablished. Liberty  cannot  exist  without  the  authority  of  government 
exercised  under  the  forms  of  law. 

"  Our  American  institutions  are  justly  deemed  the  masterpiece  of 
human  contrivance  for  securing  government  which  will  rule  only  for 
the  general  good.  It  is  in  accomplishing  precisely  this  result  that  the 
church  uplifts  and  sustains  the  weak  hands  of  men  by  her  potent 
spiritual  power. 

"  The  Catholic  church  has  been  the  only  consistent  teacher  and 
supporter  of  true  liberty.  In  her  spiritual  empire  over  the  souls  of 
men  she  is  a  government  instituted  and  established  not  by  the  people 
but  by  God  Himself.  She  administers  laws;  but  they  are  divine,  not 
•human  laws.  Her  children  are  protected  from  spiritual  despotism; 
not  by  checks  and  balances  of  human  contrivance,  but  by  the  sacred 
guaranty  of  the  divine  promise. 

"  'Thou  art  Peter,  and  upon  this  rock  I  will  build  My  church,  and 
the  gates  of  hell  shall  not  prevail  against  it."* 

*'  The  Catholic  church  has  been  divinely  commissioned  to  teach 
the  truth;  and  in  the  possession  of  the  truth  her  children  alone  have 
63 


994 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Un-American. 


the  Church. 


true  liberty.       You  shall  know  the  truth  and  the  truth  shall  make 
you  free.'    With  the  church  spiritual  freedom,  as  well  as  civil  liberty, 
is  possible  only  with  law  and  government. 
Th  r  th  r  "  -^^  there  anything  un-American  in  this?     Is  it  un-American  to  say 

Church,  not  that  there  is  a  sovereignty  higher  than  the  sovereignty  of  the  people? 
Is  it  un-American  to  acknowledge  subjection  to  God  and  to  His  gov- 
ernment? The  American  people  are  not,  we  think,  prepared  to  admit 
that  atheism,  infidelity  and  irreligion  are  part  and  parcel  of  their 
institutions. 

"  But  from  whatever  point  of  view  we  examine  our  American  insti- 
tutions we  find  them  supported  and  sustained  by  the  church.  The 
declaration  of  independence  declares  that  "All  men  are  created  equal," 
and  we  have  endeavored  to  follow  the  spirit  of  this  truth  in  the  prac- 
tical workings  of  our  government,  by  giving  each  man  an  equal  voice 
in  the  conduct  of  affairs,  by  discouraging  ranks  and  classes  and  by 
insisting  upon  perfect  equality  before  the  laws  of  the  land. 

"  But  this  democratic  equality  pales  into  insignificance  before  that 
Democracyin  taught  and  practiced  by  the  church.  In  her  eyes  all  men  are  equal 
because  they  are  sons  of  the  same  Father  and  joint  heirs  of  the  heav- 
enly treasure.  Before  her  altars  there  is  no  precedence.  The  laborer 
on  our  streets  has  for  companion  the  financial  magnate;  the  lowly 
negro,  once  a  slave  in  our  southern  clime,  bows  with  reverential  awe 
side  by  side  with  the  refined  chivalric  scholar,  once  his  master,  and  the 
Magdalen  mingles  her  penitential  tears  with  the  chaste  aspiration  of 
the  white-souled  nun.  No  such  real  democracy  can  be  found  outside 
the  Catholic  church. 

**  And  finally,  let  us  consider  another  striking  characteristic  of  our 
American  life.  We  boast  with  proper  pride  of  the  equal  opportunity 
which  every  citizen  has  of  rising,  by  his  own  merit,  to  the  highest 
position  of  political  honor.  Any  poor  boy  in  the  land  has  the  right  to 
aspire  to  a  seat  in  congress,  to  be  vested  with  the  judicial  ermine  or 
supreme  honor,  to  occupy  the  chair  once  filled  by  Washington. 
There  is  nothing  in  the  nature  of  our  institutions  which  will  make  the 
fulfillment  of  his  ambitious  hopes  impracticable.  The  brightest  names 
in  our  history  are  the  names  of  men  who  have  sprung  from  an  origin 
as  lowly  as  his  own. 

"  Have  we  not  in  the  church  in  America  a  most  notable  illustration 
of  this  equality?  An  humble  American  citizen  is  an  august  prince  of 
the  church.  In  him  we  have  a  living  proof  of  all  the  principles  for 
which  we  have  been  contending.  He  is  a  prince  of  the  church;  and 
yet,  is  he  hostile  to  democracy?  He  is  infused  with  the  very  quint- 
essence of  the  Catholic  spirit;  and  yet,  is  he  not  the  very  incarnation 
of  true  Americanism?  He  knows  full  well  the  plentitude  of  his  spirit- 
ual power,  its  high  dignity,  its  wonderful  authority;  and  yet,  is  he  an 
enemy  of  American  liberty?  The  whole  country  knows  and  acknowl- 
edges that  within  the  entire  confines  of  the  republic  there  is  no  more 
ardent  patriot,  no  more  enthusiastic  supporter  of  our  American  insti- 
tutions than  the  gentle,  modest,  illustrious  James  Gibbons,  cardinal 
archbishop  of  Baltimore," 


Equality  in 
the  Catholic 
Cnnrch. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  995 

"  The  Missionary  Work  of  the  Church  in  the  United  States  "  was  the 
succeeding  paper  by  the  well  known  Paulist  Father,  Rev.  Walter  Elliott, 
of  New  York.  In  giving  his  view  of  the  outlook  for  the  extension 
and  propagation  of  the  Catholic  faith  within  the  United  States,  Father 
Elliott  suggested: 

"Only  make  a  parallel  of  Catholic  principles  and  American  funda-  to be^Cathoiii^ 
mental  ideas  on  human  dignity,  and  you  will  perceive  that  we  are  up 
to  the  times  and  kindred  to  the  nation.  There  can  be  little  doubt  that 
this  republic  shall  be  made  Catholic  if  we  love  its  people  as  God  would 
have  us.  We  are  right,  and  we  can  prove  it.  I  do  not  want  to  believe 
those  prophets  of  ill-omen  who  tell  us  that  we  are  shortly  to  find  our- 
selves in  the  midst  of  a  nation  which  has  lost  the  knowledge  of  Jesus 
Christ  as  its  redeemer,  which  knows  no  heaven  or  hell  but  the  sorrows 
and  joys  of  this  fleeting  life;  but  there  is  much  to  confirm  that  gloomy 
view.  And  what  voice  shall  call  them  back  from  so  dark  a  doom  but 
the  trumpet  note  of  Catholic  truth?  Who  should  be  foremost  in  print 
and  on  platform  and  in  the  intercourse  of  private  life,  pleading  for 
Christ  and  offering  His  promises  of  eternal  joy,  if  not  Catholic  bishops, 
priests  and  laity? 

'*  The  diffusion  of  Catholics  among  non-Catholics  makes  a  personal 
and  independent  tone  of  Catholicity  necessary  in  any  case,  but  it  also 
distributes  missionaries  everywhere,  independent  religious  characters 
who  can  maintain  the  truth  with  the  least  possible  external  help.  It  is 
God's  way.  One  by  one  men  are  born,  become  conscious  of  responsi- 
bility, die,  are  judged.  One  by  one,  and  by  personal  influence,  non- 
Catholics  are  made  aware  that  they  are  wrong;  and  then  one,  and  again 
another  of  their  Catholic  friends  personally  influence  them  to  under- 
stand that  Catholicity  is  right. 

"  Councils  have  done  much  for  religion,  but  men  and  women  have 
done  more,  for  they  made  the  councils.  There  were  great  councils 
during  the  two  hundred  years  before  Trent,  and  with  them  and  be- 
tween them  matters  grew  worse.  Why  did  Trent  succeed?  held  amid 
wars,  interrupted,  almost  disjointed.  Because  the  right  sort  of  men 
at  last  had  come — popes,  bishops,  theologians.  It  was  not  new  enact- 
ments that  saved  us,  but  new  men — Ignatius  and  Philip  Neri,  Teresa 
and  Francis  de  Sales  and  Vincent  de  Paul,  and  their  like." 

**  The  Relations  of  the  Civil  Government  and  the  Catholic  Citizen,"     civU Govern, 
was  the  third  paper,  by  Walter  George  Smith,  of  Philadelphia.     He  cathoiSfcitu 
contended  that:  "The  church  and  the  state,  as  corporations  or  exter-  zen. 
nal  governing  bodies,  are  indeed  separate   in  their  spheres,  and  the 
church  does  not  absorb  the  state,  nor  does  the  state  the  church,  but 
both  are  from  God,  and  both  work  to  the  same  ends,  and  when  each 
is  rightly  understood  there  is  no  antithesis   or   antagonism  between 
them.     Men  serve  God  in  serving  the  state    as  directly  as  in  serving 
the  church.     He  who  dies  on  the  battlefield  fighting  for  his  country 
ranks  with  him  who  dies  at  the  stake  for  his  faith.     Civic  virtues  are 
themselves  religious  virtues,  or  at  least  virtues  without  which  there 
are  are  no  religious  virtues,  since  no  man  who  loves  not  his  brother 
does  or  can  love  God. 


996  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

**  The  state  then  does  not  proceed  from  the  church,  nor  the  church 
from  the  state.  But  as  to  the  form  of  government  the  church  has  no 
dogma,  In  the  language  of  Balmes,  *  the  Roman  pontiff  acknowl- 
edges equally  as  his  son  the  Catholic  seated  upon  the  bench  of  an 
American  assembly  and  the  most  humble  subject  of  the  most  powerful 
monarch.  The  Catholic  religion  is  too  prudent  to  descend  upon  any 
such  ground.  Like  a  tender  mother  speaking  to  her  son,  she  says  to 
him:  'Provided  /ou  depart  not  from  my  instructions  do  what  you 
consider  most  prudent/     "  ( Protestantism  and  Catholicity  Compared," 

p.  357)- 

'*  As  has  been  said  by  Cardinal  Gibbons:  'Our  holy  father,  Leo 
XIII,  in  his  luminous  encyclical  on  the  constitution  of  Christian  states, 
declares  that  the  church  is  not  committed  to  any  particular  form  of 
civil  government;  she  adapts  herself  to  all.  She  leaves  all  to  the 
sacred  leaven  of  the  Gospel  *  *  *  in  the  congenial  atmosphere  of 
liberty;  she  blossoms  as  the  rose.'  (Quoted  by  PY  Hecker — "The 
Church  and  the  Age,"  p.  loi.) 

Such  being  the  doctrine  of  the  church  upon  civil  government,  why 
should  there  be  any  doubt  or  distrust  of  American  Catholics  in  the 
minds  of  their  fellow  citizens?  So  long  as  the  theory  of  our  repub- 
lican constitution  is  carried  into  practical  operation  there  can  be  no 
clashing  between  the  duties  owed  by  the  Catholic  citizen  to  his  church 
and  to  his  state.  The  cry  that  he  is  bound  by  allegiance  to  a  foreign 
government  because  he  recognizes  the  Pope  as  the  visible  head  of  his 
church,  is  unfair  and  confusing. 

"  No  Catholic  need  be  confused  in  his  efforts  to  perform  his  duty 
to  the  state.  The  present  age,  as  far  as  we  can  know,  presents  prob- 
lems for  solution,  more  difficult  than  any  that  have  preceded  it,  more 
difficult  because  history  affords  no  precedents  by  which  men  may  act 
upon  them.  Pvvils  of  social  life  have  become  so  obvious  and  so 
dangerous  that  the  best  thought  of  all  people  is  concentrated  upon 
their  consideration.  Men  of  undoubted  sincerity  and  of  heroic  cour- 
age, deceived  by  their  own  ardor  and  generous  impulses  and  without 
guidance  from  spiritual  authority,  have  not  hesitated  to  advocate  theo- 
Prevented"by  rics  of  relief  that  involve  the  complete  revolution  of  that  order  which 
the  Church.  ^^^  been  accepted  as  second  only  to  revelation.  While  the  church 
teaches  and  has  taught  that  the  right  of  private  ownership  of  property, 
while  not  directly  of  divine  ordinance,  is  yet  essential  to  the  well 
ordered  happiness  of  mankind,  the  so-called  philosophers  of  the  revo- 
lution advocate  its  unconditional  abolition;  while  the  church  main- 
tains the  doctrines  of  personal  liberty  and  individualism,  the  tendency 
of  the  revolution  is  to  absorb  the  individual  in  the  state.  The  revolu- 
tion bases  its  arguments  upon  the  assumption  of  a  social  contract  and 
the  perfect  ability,  if  not  the  perfection  of  human  nature/^r  j^;  the 
church  looks  upon  government  as  a  mediate  ordinance  of  God,  arising 
from  the  constitution  of  man,  and  human  nature  as  imperfect,  tainted 
with  sin.  The  revolution  insists  that  the  popular  will,  and  the  popular 
will  alone,  is  the  supreme  fount  of  justice." 


Revolution 


V, 

^  Jb 

• 

•'^r 

fmM 

' 

iv 

Mo:t  Rev.  John  Ireland,  Archbishop  of  St.  Paul,  Minn. 


998 


THE  WORLDS  CONGRESS  OE  RELIGIONS, 


ColumbuB. 


Queen  Isabel- 
la the  Catholic. 


The  succeeding  papers  of  the  day  related  to  the  personages  and 
events  connected  with  the  discovery  of  the  New  World;  that  on 
"Columbus,"  by  Dr.  Richard  H.  Clarke,  of  New  York,  was  a  learned 
dissertation  on  the  career  and  character  of  the  illustrious  Genoese  de- 
signed to  be  a  vindication  of  his  character  from  the  various  charges 
and  assaults  made,  especially  by  recent  writers.  Miss  Mary  J.  Ona- 
han  read  a  bright  paper  on  ''Queen  Isabella,"  which  was  highly  praised. 
Miss  Onahan  had  the  honor  of  being  the  first  woman  to  address  a 
Catholic  congress  in  the  United  States.  The  subjoined  extract  will 
best  indicate  the  spirit  of  the  paper: 

**  Woman's  faith,  called  until  proved,  woman's  credulity,  once  more 
rose  triumphant,  and  Isabella  has  no  fairer  crown  than  that  woven  by 
her  trusted  and  valiant  admiral.  *In  the  midst  of  the  general 
incredulity,'  wrote  Columbus,  'the  Almighty  infused  into  the  queen, 
my  lady,  the  spirit  of  intelligence  and  energy,  and  whilst  everyone 
was  expatiating  only  on  the  inconvenience  and  cost,  her  highness,  on 
the  contrary,  approved  it,  and  gave  it  all  the  support  in  her  power.' 

"  Religious  zeal  had  dictated  the  war  against  the  Moors,  religious 
zeal  urged  Isabella  to  sanction  the  seemingly  hopeless  voyage  of 
Columbus,  and  when  these  voyages  were  crowned  with  success,  her 
first  solicitude  was  the  welfare  of  the  benighted  and  helpless  natives. 
It  was  under  her  special  protection  that  he  set  sail  on  his  fourth 
voyage,  from  which  Isabella  did  not  live  to  see  him  return. 

"  As  a  queen,  Isabella  attained  the  greatest  glory;  as  a  mother,  she 
was  called  upon  to  endure  the  deepest  sorrow.  The  anguish  of  a 
father's  or  mother's  heart  at  the  loss,  the  ruin  of  a  loved  child — that, 
indeed,  must  be  something  that  only  they  who  have  felt  it  in  all  its 
anguish  and  all  its  bitterness  can  ever  fathom.  While  her  husband 
was  engaged  in  his  brilliant  wars  in  Italy  and  the  great  captain,  Gon- 
salvo  de  Cordova,  was  daily  adding  new  glories  to  the  crown  of  Spain; 
while  the  fame  of  that  great  prince  of  the  church,  Cardinal  Ximenes, 
was  spreading  throughout  Europe,  Isabella's  life  clouded  by  domestic 
misfortune  began  gradually  to  decline.  One  after  another  her  chil- 
dren had  been  taken  from  her  by  death  and  by  misfortune  worse  than 
death.  Her  only  son,  Don  John,  died  three  months  after  his  marriage. 
Her  favorite  daughter  and  namesake  lived  but  a  year  after  her  nuptials 
with  the  King  of  Portugal,  and  their  infant  son,  on  whom  were  founded 
all  the  hopes  of  the  succession,  survived  her  but  a  few  months.  Isa- 
bella's second  daughter,  Joanna,  married  to  Philip,  Prince  of  the 
Netherlands,  became  insane,  and  there  can  be  no  sadder  history  than 
that  of  her  youngest  child,  Donna  Catalina,  memorable  in  history  as 
Catherine  of  Aragon. 

"  These  and  other  misfortunes  clouded  Isabella's  years.  When  she 
felt  the  end  to  be  not  far  distant,  she  made  deliberate  and  careful  dis- 
position of  her  affairs.  Even  on  a  bed  of  sickness  she  followed  with 
interest  the  affairs  of  her  kingdom,  received  distinguished  foreigners 
and  took  part  in  the  direction  of  her  affairs. 

"  '  1  have  come  to  Castile,'  said  Prosper  Colonna  on  being  presented 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


999 


to  King  Ferdinand,  *  to  behold  the  woman  who  from  her  sick  bed  rules 
the  world.' 

"  There  was  no  interest  in  her  kingdom,  her  colonies  or  her  house- 
hold that  she  neglected.  In  her  celebrated  testament  she  provided 
munificently  for  charities,  for  marriage  portions  to  poor  girls,  and  for 
the  redemption  of  Christian  captives  in  Barbary.  Patriotism  and  hu- 
manity breathed  in  its  every  line,  she  warned  her  successor  to  treat 
with  gentleness  and  consideration  the  natives  of  the  new  world  added 
to  Spain;  warned  them  also  never  to  surrender  the  fortress  of  Gibraltar. 

** '  By  her  dying  words,"  says  Prescott,  '  she  displayed  the  same  re- 
spect for  the  rights  and  liberties  of  the  nation  that  she   had   shown  Eulogy 
through  life,  striving  to  secure  the  blessings  of  her  benign  administra- 
tion to  the  most  distant  and  barbarous  regions  under  her  sway.' 

**  The  woman  whom  life  had  not  daunted,  death  could  not  dismay. 
On  the  26th  of  November,  1501,  Isabella  the  Catholic  breathed  her 
last,  in  the  fifty-fourth  year  of  her  age  and  the  thirtieth  of  her  reign. 

"  The  queen  and  true  woman  she  had  proved  herself  through  life, 
true  queen  and  true  woman  she  proved  herself  in  death.  The  Catholic 
church  is  not  ashamed  of  the  ideal  in  womanhood  that  it  presents — an 
ideal  that  it  has  upheld  for  centuries,  an  ideal  that  is  still  shining  as 
a  new  risen  star,  serene  and  beautiful  in  the  summer  sky.  The 
queenly  scepter  of  Isabella  was  laid  aside,  the  womanly  frame  had 
long  since  crumbled  into  dust,  but  the  church  of  which  she  was  so 
valiant  a  daughter,  the  church  that  crowns  her  with  that  fairest  of  her 
titles,  is  not  dead.     It  lives." 

"  The  Consequences  and  Results  of  the  Discovery  of  the  New 
World,"  was  the  concluding  paper  of  the  first  day's  session,  by  Geo. 
Parsons  LAthrop,  of  New  London,  Conn.     He  remarked: 

*'  It  is  a  good  thing  that  all  sects  found  outlet  here  and  were  ena- 
bled to  carry  on  their  battle  to  the  fullest  extent.  It  was  a  good  thing 
that  the  Puritans  should  enter  freely  and  have  their  way  and  fancy  that 
they  possessed  the  whole  world.  Spain,  France  and  England — these 
three  powers  vied  with  each  other  in  colonizing  and  trying  to  possess 
the  New  World,  and  especially  this  northern  part  of  it.  France  and 
Spain  were  Catholic,  and  they  rendered  us  the  service  of  tinging  the 
country  deeply  with  their  faith.  England  became  anti-Catholic,  and 
did  her  best  to  expunge  the  faith  from  this  realm  which  came  un- 
der her  rule.  Yet  as  history  has  resulted  the  church  at  last  found  her 
surest  foothold  in  this  country  under  the  anti-Catholic  dominion  which 
had  tried  so  hard  to  suppress  her,  and  the  church  has  attained  here  in 
a  single  century  of  freedom  a  growth  never  paralleled  in  modern  his- 
tory. This  was  one  of  the  most  important  results  to  religion  of  the 
discovery  of  America. 

"True  liberty  is  what  the  church  most  inculcates,  and  what  it  most 
needs.  It  has  found  it  at  last  in  this  country  where  at  first  its  pros- 
pect of  doing  so  seemed  most  unlikely.  It  is  by  such  paradoxes  that 
the  divine  power  works,  regardless  of  the  self-interest  or  even  the  most 
selfish  foresight  and  planning  of  men.     The   complete  separation  of 


Preecott'a 


Geo.  Parsons 
Lathrop. 


1000 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


MonfigDor 
SatoUi'ri  A  d 
dress. 


church  from  state,  which  exists  here,  has  been  an  immense  advantage 
to  religion,  and  will  continue  to  be  so  by  assuring  it  of  entire  inde- 
pendence in  the  pursuit  of  its  spiritual  aims." 

The  great  event  of  the  Congress  was  the  appearance  of  Monsignor 
Satolli,  the  papal  delegate,  Tuesday  forenoon,  immediately  the  formal 
organization  had  been  completed.  When  he  entered  the  hall  the 
assembled  thousands  burst  into  a  storm  of  cheers;  the  ladies  waved 
handkerchiefs.  Indeed,  rarely  has  a  scene  of  such  widespread  enthu- 
siasm been  witnessed  in  any  public  assemblage.  It  was  a  striking 
testimony  of  the  respect  and  affection  with  which  the  papal  delegate 
is  regarded  by  his  co-rcligionists,  the  Catholic  public  in  the  United 
States.    Archbishop  Ireland  translated  his  speech  into  English: 

'*  I  beg  leave  to  repeat,  in  unmusical  tones,  a  few  of  the  thoughts 
that  his  excellency,  the  most  right  reverend  apostolic  delegate,  has 
presented  to  you  in  his  own  beautiful  and  musical  Italian  language. 
The  delegate  expresses  his  great  delight  to  be  this  morning  in  the 
presence  of  the  Catholic  Columbian  Congress.  He  begs  leave  to  offer 
you  the  salutation  of  the  great  pontiff,  Leo  XIII.  In  the  name  of  Leo 
he  salutes  the  spiritual  children  of  the  church  on  this  American  conti- 
nent; in  the  name  of  Leo  he  salutes  the  great  American  Republic 
herself. 

"  It  is,"  he  says,  "a  magnificent  spectacle  to  see  laymen,  priests  and 
bishops  assembled  here  together  to  discuss  the  vital  social  problems 
which  the  modern  conditions  of  humanity  bring  up  before  us.  The 
advocates  of  error  have  their  congresses.  Why  should  not  the  friends 
and  advocates  of  truth  have  their  congresses?  This  congress  assem- 
bled here  today  will,  no  doubt,  be  productive  of  rich  and  magnificent 
results.  You  have  met  to  show  that  the  church,  while  opening  to  men 
the  treasures  of  heaven,  offers  also  felicity  on  earth.  As  St.  Paul  has 
said,  "She  is  made  for  earth  and  heaven;  she  is  the  promise  of  the 
future  life  and  the  life  that  is."  All  congresses  are,  so  to  speak,  con- 
centrations of  great  forces.  Your  object  is  to  consider  the  social  forces 
that  God  has  provided,  and  to  apply,  as  far  as  you  can,  to  the  special 
circumstances  of  your  own  time  and  country  these  great  principles. 

"  The  great  social  forces  are  thought,  will  and  action.  In  a  congress 
you  bring  before  you  these  three  great  forces.  Thought  finds  its  food 
TheGreatSo-  ^^  truth;  SO  in  all  that  you  do,  in  all  the  practical  conclusions  that  you 
formulate,  you  must  bear  in  mind  that  they  rnust  all  rest  upon  the 
eternal  principles  of  truth.  Will  is  the  rectitude  of  the  human  heart, 
and  until  the  human  heart  is  voluntarily  subjected  to  truth  and  virtue 
all  social  reforms  are  impossible.  Then  comes  action,  which  aims  at 
the  acquisition  of  the  good  needed  for  the  satisfaction  of  mankind; 
and  this  again  must  be  regulated  by  truth  in  thought  and  by  virtue  in 
the  human  will.  The  well-being  of  society  consists  in  the  perfect  order 
of  the  different  elements  toward  the  great  scope  of  society.  Order  is 
the  system  of  the  different  relations  of  the  different  elements,  one  to 
the  other,  and  these  relations  to  which  men  are  subject  are  summarized 
in  three  words — God,  man  and  nature. 


cial  Forces. 


THE  WORLDS  CONGRESS  OF  RELIGIONS. 


1001 


Ham  an  Rea- 
son Inadequate 


**  Men  should  not  devote  their  whole  being  and  all  their  energies  to 
the  seeking  out  of  mere  matter.  "Blessed  are  the  poor  in  spirit" — 
that  is,  free  and  independent  of  the  shackles  of  mere  matter. 
"Blessed  are  they  who  hunger  and  thirst  after  justice" — justice  first 
before  self-satisfaction,  before  all  attention  to  one's  personal  wants. 
And  "Blessed  are  the  merciful."  Blessed  are  they  who  know  and  feel 
that  they  don't  live  for  themselves,  whose  hearts  go  out  in  sweetest 
mercy  to  all  their  fellows.  History  has  proven  that  human  reason 
alone  does  not  solve  the  great  social  problems.  These  problems  were 
spoken  of  in  three  pre-Christian  times,  and  Aristotle  and  Plato  dis- 
cussed them.  But  pre-Christian  times  gave  us  a  world  of  slavery, 
when  the  multitude  lived  only  for  the  benefit  of  the  few. 

"  Let  us  restore  among  men  justice  and  charity.  Let  us  teach  men 
to  be  prompt  ever  to  make  sacrifice  of  self  for  the  common  good. 
This  is  the  foundation  of  all  social  elevating  movements;  it  is  the 
foundation  of  your  own  congress.  Now,  all  these  great  principles 
have  been  marked  out  in  the  most  luminous  lines  in  the  encyclicals  of 
the  great  pontiff,  Leo  XI IL  We  then  study  those  encyclicals;  hold 
fast  to  them  as  the  safest  anchorage.  The  social  questions  are  being 
studied  the  world  over.  It  is  well  they  should  be  studied  in  America, 
for  here  do  we  have  more  than  elsewhere  the  keys  to  the  future. 
Here  in  America  you  have  a  country  blessed  specially  by  providence 
in  the  fertility  of  its  fields  and  the  liberty  of  its  institutions.  Here 
you  have  a  country  which  will  payback  all  efforts,  not  merely  tenfold, 
but  a  hundredfold;  and  this  no  one  understands  better  than  the  im- 
mortal Leo,  and  he  charges  his  delegates  to  speak  out  to  America 
words  of  hope  and  blessing. 

"Then  in  conclusion,  the  delegate  begs  of  you  American  Catholics 
to  be  fully  loyal  to  your  great  mission  and  to  the  duties  which  your 
circumstances  impose  upon  you.  Here  are  golden  words  spoken  by 
the  delegate  in  concluding  his  discourse:  *  Go  forward,  in  one  hand 
bearing  the  book  of  Christian  truth  and  in  the  other  the  constitution 
of  the  United  States.*  Christian  truth  and  American  liberty  will  make  ConstituSoBu 
you  free,  happy  and  prosperous.  They  will  put  you  on  the  road  to 
progress.  May  your  steps  ever  persevere  on  that  road.  Again  he 
salutes  you  with  all  his  heart.  Again  he  expresses  his  delight  to  be 
with  you,  and  again  speaks  forth  to  you  in  strongest  and  sweetest 
tones  the  love  of  your  holy  father,  Leo  XIII." 

Following  Monsignor  Satolli's  address.  Count  Francis  de  Kuef- 
stein,  a  distinguished  Austrian  nobleman  well  known  in  Rome,  was 
introduced.  He  received  a  cordial  reception  and  having  returned 
thanks  in  English  for  the  welcome,  and  expressed  his  pleasure  at  the 
privilege  of  being  permitted  to  take  part  in  this  memorable  congress, 
the  count  continued  his  address  in  French,  in  which  language  he  said 
he  could  more  fully  express  his  sentiments. 

The  great  question  of  the  congress,  "The  Social  Question,"  was 
then  taken  up.   The  introductory  address  was  delivered  by  Right  Rev.  Question 
John  A.  Watterson,  bishop,  of  Columbus,  Ohio.    The  address  was  one 
H 


The  Bible  and 
the     American 


The  Social 


1002  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

of  the  most  brilliant  and  thoughtful  delivered  during  the  congress. 
Indeed,  it  proved,  as  it  was  intended  should  be  the  case,  the  keynote 
of  the  subsequent  discussion.  Particularly  acceptable  to  the  vast 
gathering  was  the  eloquent  tribute  which  the  bishop  paid  to  the  holy 
father  for  the  masterly  manner  in  which  his  famous  encyclicals  ex- 
pose the  evils  that  beset  modern  society  and  suggest  remedies  for  their 
removal.  The  bishop's  declarations  that  the  present  glorious  pontiff, 
by  his  personal  dignity,  his  wisdom  and  his  firmness,  is  teaching  peo- 
ple that  the  Pope  is  a  good  thing  in  the  world  and  for  the  world,  and 
convincing  all  intellects  that  if  society  is  to  be  saved  from  the  fate 
that  threatens  it,  its  salvation  must  come  from  the  Vatican,  were 
among  the  most  notable  ones  of  the  whole  congress  and  were  ap- 
plauded to  the  echo.  The  bishop  said:  ''Truth  is  the  sap  that  gives 
the  tree  of  society  its  blossoms,  foliage  and  fruit;  it  is  the  generous 
blood,  which  coursing  through  the  social  body  gives  it  life  and  energy 
and  beauty  unto  all  the  ends  for  which  it  was  established  by  Almighty 
God.  And  wherever  truth  is  abandoned  or  disregarded,  society  must 
suffer;  and  society  is  suffering  today,  because,  to  a  large  extent,  it  has 
practically  rejected  the  great  fundamental  principles  of  Christianity, 
and  substituted  mere  material  and  selfish  interest,  as  the  moving  and 
dominating  force  in  the  life  of  individuals  and  nations.  Behold,  then, 
why  Leo  XIII.  is  recalling  to  the  intellects  of  men  those  great  bed- 
rock truths,  on  which  the  health  and  life  of  nations  and  society  de- 
pend. Leo  XIII.  like  many  of  his  illustrious  predecessors  in  similar 
onhePop?^°^  conditions  of  men,  is  fulfilling  his  special  mission  by  defending  the 
masses  of  the  people  against  the  oppressions  of  avarice  and  injustice, 
and  showing  the  shallowness  and  dangers  of  the  social  theories  and 
mere  philosophism  of  today,  while  at  the  same  time  upholding  the 
rights  of  legitimate  authority.  ■  Instead  of  the  old  teachings,  which 
give  us  such  clear  and  precise  views  of  our  intellect,  our  passions,  our 
will,  our  duties  to  ourselves,  the  family,,  the  state,  the  church,  society 
and  God,  what  have  rationalists,  materialists,  socialists,  and  other 
mere  humanitarians  been  offering  to  mankind?  They  have  been  de- 
livering natural  reason  itself  to  uncertainties  the  most  poignant,  and 
society  to  disorders,  the  inevitable  consequence  of  a  teaching  without 
sound  principles  and  therefore  without  true  morality.  By  awakening 
the  love  of  strong  and  wholesome  principles  in  the  hearts  of  men 
capable  of  understanding,  by  inviting  attention  to  the  duties  as  well  as 
the  rights  of  men  and  calling  a  return  to  those  simple  Christian  truths, 
on  which  society  was  reformed  by  our  Divine  Redeemer,  Leo  XIII.  has 
been  doing  a  grand  work,  not  only  for  the  present  but  for  every  future 
generation.  There  is  not  a  question  vital  to  modern  society  that  he  has 
not  touched  and  solved  in  his  great  encyclicals  on  Human  Liberty, 
Political  Power,  The  Christian  Constitution  of  the  State,  the  Duties  of 
Citizens,  and  the  Condition  of  Labor.  By  his  depth  of  thought,  the 
wisdom  of  his  teachings,  his  close  touch  and  his  tender  sympathy  with 
the  wants  and  interests  of  all  humanity  and  the  sagacity  of  the  fears, 
which  he  expresses  for  the  future  of  nations,  his  letters  have  won  the 
admiration  of  the  very  enemies  of  Christianity. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


1003 


The    Church 


*'It  is  within  the  lines  traced  out  in  the  encyclicals  of  Leo  XIII., 

and  by  the  application  of  the  remedies  there  suggested;  it  is  by  the 
cooperation  of  church  and  state,  and  the  return  of  capital  and  labor 
to  the  basic  law  of  evangelical  love;  it  is  by  civil  legislation,  inspired 
by  Christianity  and  directed  to  the  good,  not  of  one  class  only,  but  of 
all  the  people,  that  a  better  social  condition  is  to  be  brought  about. 
Nor  can  the  Catholic  church  be  ignored  in  this  great  work.  On  the 
contrary  she  is  to  be  the  most  potent  factor  in  reaching  the  consum- 
mation devoutly  to  be  wished  by  all  the  lovers  of  their  kind.  And 
you.  Catholic  laymen  and  women,  are  to  have  an  intelligent  and  act- 
ive part  in  the  needed  improvement  of  society.  You  are  to  help  by  the*  Most  Po- 
good  example  and  in  various  other  ways.  Spread  the  encyclicals  of  ^ 
our  Holy  Father  Leo  XIII.,  not  only  among  those  of  the  household  of 
the  faith,  but  also  among  your  brethren  outside  of  the  church.  Make 
them  known  to  those  with  whom  you  are  brought  into  companionship 
in  social  and  business  life,  and  the  seeds  thus  sown  will  have  a  happy 
fruitage.  The  church  needs  to  organize  Catholic  workmen  into  safe 
and  healthy  associations;  but  whether  it  is  better  in  the  circumstances 
of  our  country  to  band  them  into  Catholic  associations  under  exclu- 
sive Catholic  direction  or  to  try  to  desecularize  existing  societies  and 
infuse  into  them  more  of  the  spirit  of  Christianity,  is  a  question  that  I 
leave  to  the  deliberations  of  this  congress. 

*'  Teach  the  poor  that  while  inequalities  of  condition  always  have 
existed  and  always  will  exist  as  long  as  human  nature  remains  what 
human  nature  is,  they  are  not  on  this  account  to  be  wanting  in  Chris- 
tian love  for  those  who  are  more  favored  with  material  prosperity. 
They  are  to  bear  in  mind  the  beautiful  lesson  of  that  wonderful  Ser- 
mon on  the  Mount,  in  which  our  Saviour  lays  the  foundation  of  the 
Christian  system  of  society:  "Blessed  are  the  poor  in  spirit,  for  theirs 
is  the  kingdom  of  heaven."  Wealth  is  not  an  absolute  good,  and 
therefore  patience  and  resignation  in  the  spirit  of  the  Gospel  are  to  be 
practiced,  while  at  the  same  time  the  admonition  of  St.  Paul  must  be 
heeded:  "If  any  man  will  not  work,  i.  e.,  if  he  be  unwilling  to  work, 
let  him  not  eat."  Let  all,  rich  and  poor,  be  mindful  of  their  duties  to 
one  another;  and  then  if  all  will  learn  the  lesson  in  practice  as  well  as 
theory,  Christianity  shall  again  have  occasion,  as  in  the  ages  of  faith, 
to  exult  in  the  triumph  of  her  principles,  and  the  world  to  exclaim  as 
in  ancient  days:  *  Behold,  how  they  love  one  another.'  Upon  this 
triumph  of  the  future  Leo  XIII.  will  have  his  influence,  and  you,  ladies 
and  gentlemen,  will  have  yours  too,  if  you  will  be  only  true  to  your- 
selves and  the  great  Christian  responsibilities  that  rest  upon  you  as 
citizens  and  Catholics." 

The  encyclical  of  Pope  Leo  XIII.,  on  "The  Conditions  of  Labor," 
was  treated  in  a  carefully  prepared  exposition  of  the  Pope's  teaching 
on  the  subject  by  Hon.  Judge  Semple,  of  Alabama.  The  distinguished 
gentleman  declared  that:  "The  platform  of  Catholics  on  the  conidtion 
of  labor  was  announced  by  Leo  XIII.  in  the  encyclical  *  Rerum  No- 
varum.'     This  paper  seeks  to  gather  a  syllabus  of  leading  social  prin- 


Pope 
Encyclical   o  n 
Labor. 


1004  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

ciples  from  that  immortal  document  which  called  forth  letters  of  thanks 
from  the  emperor  of  Germany  and  the  president  of  the  French  repub- 
lic, and  which  shows  the  head  of  the  church  as  the  reverend  counsellor 
of  states,  the  father  of  Christians  and  the  friend  of  the  people.  All 
agree  and  no  one  can  deny  that  some  remedy  must  be  found,  and 
quickly  found,  for  the  misery  and  wretchedness  which  press  so  heavily 
at  this  moment  on  the  large  majority  of  the  very  poor.  But  where  is 
it  to  be  found?  Socialism  steps  forward  and  answers:  '  I  have  found 
it;  I  am  the  redeemer  of  society.  I  will  vest  all  property  in  the  state. 
I  will  give  it  the  sole  administration,  and  it  shall  distribute  to  each  ac- 
cording to  his  needs.  Thus  I  will  abolish  poverty  and  bring  back  the 
golden  age  of  universal  equality.' 

"  'No',  replies  the  holy  father.  'Your  project  is  at  once  futile,  un- 
just and  pernicious.  It  is  futile,  for  if  all  goods  must  forever  remain 
common,  where  is  the  workingman's  hope  of  bettering  his  condition 
by  industry  and  economy?  Where  is  his  liberty,  his  inalienable  right 
to  invest  his  wages  permanently  and  profitably,  to  dispose  freely  of 
the  fruit  of  his  sweat?' 

"  But,  above  all,  it  is  emphatically  unjust.  Centralization  of  prop- 
erty in  the  state  violates  natural  rights.  The  state  cannot  take  away 
the  right  to  acquire  property,  for  this  right  is  from  God. 

"  This  natural  right  to  acquire  and  hold  property  is  manifested 
more  clearly  still  in  the  rights  and  duties  of  the  father  of  the  family. 
What  right  more  clear,  what  duty  more  sacred  for  the  father  than  to 
provide  for  his  offspring  against  the  wretchedness  of  want  in  this 
mortal  life?  Yet  by  what  other  means  can  this  sacred  duty  be  fulfilled 
than  by  the  acquisition  and  ownership  of  permanent  property,  to  be 
transmitted  by  inheritance? 

"  Socialism  would  introduce  discord  and  confusion,  dry  up  the  very 
Ruinous?  ^^™  sources  of  production  and  destroy  the  chief  spur  of  genius,  and  its 
boasted  equality  would  be  an  equality  in  wretchedness  and  misery  and 
of  universal  enslavement  to  the  state.  Nothing  could  be  more  unjust 
or  more  disastrous  than  thus  to  deny  man's  natural  rights,  so  manifest 
to  our  reason  and  so  strongly  confirmed  by  the  morally  universal 
consent  of  mankind,  by  the  practice  of  all  ages,  by  the  sanction  of 
positive  human  laws,  by  the  divine  law  itself,  which  forbids  us  even  to 
cast  a  covetous  look  on  our  neighbor's  house  or  his  field  or  anything 
that  is  his.  Therefore  socialism  is  manifestly  futile,  unjust  and  per- 
nicious, and  cannot  be  the  remedy  which  we  seek. 

"  How,  then,  shall  we  soften  the  asperities  arising  from  the  friction 
of  labor  and  capital?     For  they  are  not  naturally  hostile,   but  friends. 

"  The  vicar  of  the  Prince  of  Peace  declares  that  this  blessed  result 
demands  the  harmonious  cooperation  of  all  the  agencies  involved,  of 
the  laborer  and  the  capitalist,  the  rich  and  the  poor,  the  state  and 
private  societies.  But,  he  adds,  that  all  their  efforts  will  be  vain  with- 
out the  aid  of  religion,  with  the  principles  which  she  brings  forth  from 
the  Gospel.  For,  in  the  first  place,  religion,  as  the  herald  of  God, 
t^ach^s  m^n  the  duties  of  justice.      It  says  to  the  workin^man:    '  Per- 


TM^   WORLD'S  CONGRESS  OF  RELIGIONS.  lOOS 

form  faithfully  and  scrupulously  the  labor  which  you  have  freely  and 
fairly  promised.  Respect  the  person  and  property  of  your  employer. 
Never  resort  to  violence,  even  in  representing  your  just  rights.  Above 
all,  shun  the  company  of  men  of  evil  principles,  of  men  who  delude 
you  with  vain  hopes  and  lead  you  to  disaster,  denying  the  necessity  of 
that  painful  labor  which  was  imposed  by  our  Maker  and  not  done 
away  with  by  our  Blessed  Redeemer,  but  only  sweetened  by  His  ex- 
ample, and  grace  and  promises.' 

"The  Son  of  God  was  Himself  a  poor  man  and  a  carpenter,  and  He 
made  it  plain  to  all  ages  by  His  example  that  dignity  is  in  worth  and  forking  Man. 
not  in  wealth,  and  He  taught  us  that  the  only  path  to  heaven  is  that 
stained  by  His  bloody  footprints. 

**  How,  then,  can  society  be  cured  in  our  day?  By  a  return  to  a 
pure  Christianity  and  submission  to  its  health-giving  precepts  and 
practices.  What  are  the  counsels  of  the  holy  father  to  the  state  for 
the  improvement  of  the  condition  of  labor?  The  state  is  reminded 
that  while  it  exists  for  the  common  good  it  has  a  special  duty  to  the 
workingmen  and  to  the  poor.  For  they  are  the  most  numerous  class  and 
are  so  engrossed  by  their  daily  necessities  as  to  have  little  leisure  or 
capacity  for  the  thoughtful  and  prudent  consideration  of  their  own  spe- 
cial interests;  while  the  capitalists  and  employers,  fewer  in  number, 
strong  in  wealth  and  with  an  abundance  of  leisure,  may  spend  their 
days  and  nights  in  scheming  to  add  more  and  more  to  their  gain,  and 
striving  to  diminish  yet  more  the  share  of  the  workingman  in  the  prod- 
uct of  his  labor.  The  power  of  the  state  should  be  exerted  in  behalf 
of  the  weak  to  lighten  their  burdens  by  wise  and  wholesome  adminis- 
tration, and  by  striving  to  secure  to  them  a  reasonable  subsistence  as 
the  price  of  their  toil  and  some  provision  for  their  necessities  in  time 
of  hardship.  This  it  may  well  do  without  suspicion  of  undue  partiality 
for  it  comes  to  the  help  of  the  weak. 

*'  The  state  may  regulate  the  natural  right  to  acquire  property,  but 
it  has  no  authority  to  abolish  it  by  the  drain  and  exhaustion  of  excess- 
ive taxation.  At  present  one  of  the  greatest  evils  we  endure  is  that 
society  is  too  nearly  divided  into  classes  of  the  very  rich  and  the  very 
poor.  One  of  these  exercises  the  great  power  of  wealth,  it  grasps  all 
labor  and  all  trade,  it  manipulates  for  its  own  profit  all  the  sources  of 
supply,  and  is  always  powerfully  represented  in  the  councils  of  the  state. 
On  the  other  side  stand  the  sore  and  suffering  multitude,  always  ready 
in  their  distress  to  listen  to  the  extravagant  promises  of  irresponsible 
advisers,  and  prone  to  violence. 

"  It  is  also  incumbent  on  the  state  to  protect  the  workingman's  p^^^  ^^* 
enjoyment  of  the  Sunday  rest;  not  to  be  devoted  to  vicious  excess, 
but  that  he  may  forget,  at  least,  for  one  day  in  the  week,  mere  worldly 
cares,  and  turn  his  face  and  his  thoughts  upward  to  his  Maker.  For 
nothing  is  more  conducive  to  the  strength  of  the  state  than  the  moral- 
ity of  her  citizens,  and  true  morality  is  always  founded  on  religion. 
The  workingman  himself  cannot  agree  to  the  servitude  of  his  soul,  and 
no  one  has  a  right  to  stand  in  the  way  of  his  enjoyment  of  that  higher 
life  which  prepares  him  for  the  joys  of  heaven." 


1006  TiiE  WORLD'S  CONGRESS  OP  RELIGIONS, 

The  Duties  "  '^^^  Dutics  of  Capital  "  was  the  subject  of  the  paper  by  Rev.  Dr. 

of  Capital.  William  Barry,  of  Dorchester,  England,  defining  the  nature  and  proper 
uses  of  wealth.  The  writer  says:  **  The  end  or  purpose  of  wealth  is  not 
simply  the  production  of  more  wealth,  nor  is  it  the  selfish  enjoyment 
even  of  those  who  produce  it.  Man  is  a  moral  and  religious  being,  and 
the  industries  which  exhaust  so  large  a  part  of  his  time,  thought  and 
labor  should  be  carried  out  under  the  law  which  is  supreme  in  con- 
science. To  make,  or  increase,  or  distribute  wealth  is  a  social  function. 
It  is  so  because  man  was  intended  to  live  in  society,  because  society 
does  in  fact  acknowledge  and  secure  his  individual  rights,  and  because 
no  one  of  his  single,  unaided  efforts  could  store  up  the  accumulated 
resources  to  which  these  *'  few  rich  people  "  are  indebted  for  their 
ieisure  and  luxury.  If,  then,  capital,  by  which  I  mean  private  prop- 
erty yielding  a  revenue,  is  to  exist  in  a  Christian  commonwealth,  it 
must  fulfill  its  duties  to  the  public.  For  it  is  a  trust  given  to  the  indi- 
vidual on  condition  of  his  exercising  the  social  function  which  corre- 
sponds to  it,  as  a  Christian  ought. 

"Leo  XIII.  defines  it  to  be  a  sin  against  justice  when  one  man  ap- 
propriates, whether  in  the  shape  of  profit,  or  of  tax,  or  of  interest,  the 
fruits  of  another  man's  industry  without  rendering  him  an  equal  return. 
He  does  not  say  that  the  return  must  be  directly  economical,  but  cer- 
tainly he  does  mean  that  there  ought  to  be  an  adequate  return  of  some 
sort.  The  rich  man,  therefore,  whose  riches  are  nothing  else  than  the 
surplus  fruits  of  his  fellows'  toil,  is  bound,  first,  to  render  a  just  human 
wage  to  the  toiler,  and,  second,  to  so  employ  his  wealth,  which  has 
been  put  into  his  hands  as,  on  the  whole  to  make  the  condition  of  those 
who  toil,  more  advantageous  to  them  than  if  private  capital  did  not 
exist. 

"  In  other  worr  ,  private  capital  is  an  expedient,  like  constitutional 
government  or  ma  .  .lood  suffrage,  by  which  the  great  ends  of  society 
The  End  of  ^^^  meant  to  be  furthered.  If  it  does  this,  it  is  justified;  if  it  does  not, 
Commerce.  how  Can  it  endure?  The  resources  of  civilization  are  earned  by  one 
set  of  men,  and  disposed  of  by  another.  I  will  not  call  that  an  in- 
iquitous arrangement.  But  it  stands  to  reason  that  those  who  distribute 
are  bound  to  do  so  for  the  good  of  the  social  organization,  which  they 
do,  in  fact,  govern. 

"  Therefore,  as  '  the  end  of  all  commerce  '  is  not  '  individual  gain,' 
so  it  Is  righteousness,  and  not  anarchic  revolution,  which  insists  on 
teaching  capitalists  their  duties  toward  the  organism  which  supports 
them.     Let  us  reckon  up  some  of  these  duties. 

"  Negatively,  capitalists  have  no  right  to  interfere  with  the  working- 
men's  right  to  combine  in  the  trades  unions,  and  hence  they  cannot 
fairly  require  their  workingmen  to  give  up  belonging  to  such  associa- 
tions, nor  can  they  make  it  the  condition  of  a  just  contract. 

•*  Again,  they  have  no  right  to  take  advantage  of  this  distress  of 
humanbeingsby  beating  down  the  just  price  of  labor;  to  do  so  is  usury, 
and  has  been  condemned  times  out  of  number  by  the  Catholic  author- 
ities. 


Most  Rev.  P.  A.  Feehan,  Archbishop  of  Chicago, 


**  Nor  must  they  lay  upon  their  workmen  inhuman  tasks,  whether  as 
regards  the  length,  quality  or  conditions  of  labor.  And  the  whole  leg- 
Duties  of  islation  of  factory  acts;  inspection  and  the  protection  of  women  and 
Capitalists  children  is  in  its  idea  as  truly  economic  as  it  is  Christian,  and  capitalists 
ought  not  to  complain  of  it.  Further,  the  lowest  fair  wage  is  one  which 
although  varying  according  to  country,  sex  and  time  of  life,  will  enable 
the  worker  to  fulfill  the  ordinary  duties  of  humanity,  to  keep  God's  law 
and  to  provide  against  sickness  and  old  age. 

"  It  is  the  bounden  duty  of  capitalists  to  allow  their  work  people  the 
Sunday  rest.  Corporations  are  as  much  under  these  obligations  and 
bound  to  fulfill  them  as  individuals.  Work  people  cannot  justly  con- 
tract themselves  out  of  these  and  similar  rights.  And  every  agree- 
ment to  disregard  them  is  so  far  null  and  void. 

"  Again,  it  is  elementary  good  sense,  as  well  as  law,  that  lying,  cheat- 
ing and  misrepresentation  when  they  enter  into  the  substance  of  a  con- 
traot  make  it  of  no  effect.  And  that  he  who  has  stolen,  whether  from 
the  public  or  from  private  citizens,  is  bound  to  restore.  And  that  the 
greater  the  robbery  the  greaterthesin.  And  that  even  a  state  is  capa- 
ble of  robbing  its  citizens  collectively,  as  when  it  surrenders  without  a 
proper  equivalent  rights  of  way,  or  public  lands,  or  the  common  right 
of  market;  and,  in  general,  when  it  creates  or  suffers  to  grow  up  un- 
checked monopolies  which  take  an  undue  share  of  the  products  of 
labor,  and  which  violate  the  economic  freedom  of  others.  To  make 
thieves  restore  their  ill-gotten  goods,  to  put  down  '  rings  and  corners,' 
to  safeguard  the  health,  morals  and  religious  freedom  of  its  citizens  are 
duties  incumbent  on  the  state,  especially  when  the  majority  of  the  peo- 
ple seem  to  be  at  the  mercy  of  private  capitalists.  Nor  can  it  be  objected 
that  these  things  constitute  an  '  intolerable  interference  with  the  rights 
of  property,'  for  property  never  has  any  right  to  do  wrong. 

**  AH  this  means,  then,  the  imperative  necessity  of  a  constitution  for 
capital.  Religion  furnishes  the  ideal,  morality  the  grounds,  and  law 
and  custom  the  methods  upon  which  this  mighty  task  is  to  be  achieved. 
To  make  democracy  a  real  thing  is  all  one  with  limiting,  defining  and 
Christianizing  the  powers  of  those  who  wield  at  present  according  to 
their  good  pleasure,  the  material  resources  gathered  by  the  thought, 
labor  and  perseverance  of  millions  upon  millions. 

"  What,  then,  should  the  people  do  in  this  day  of  their  political 
supremacy?  Two  things,  I  answer.  They  should  insist,  by  custom 
Rights  of  and  legislation,  on  making  the  contract  between  capitalist  and  work- 
Labor,  ingman  a  just  human  bargain,  on  the  lines  so  plainly  drawn  out  by 
Leo  XIII.,  in  his  encyclical.  And  they  should  defend  by  every  fair 
means  at  their  disposal,  the  rights  of  public  property,  which  is,  in  fact, 
their  property,  not  permitting  it  to  be  sold,  or  squandered,  or  stolen 
away,  under  pretense  that  the  individual  who  is  going  to  get  rich  by 
appropriating  it  has  acquired  a  legal  claim  upon  that  which,  in  such 
absolute  fashion,  never  could  legally  have  been  made  over  to  him. 

"If  all  this  amounts  to  no  less  than  reforming  your  legislatures, 
then  in  God's  name  set  about  reforming  them,  root  and  branch.    And 


fM£  WORLDS  (^OjS/CA£S^  OP  kELlGiONS.  1009 

if  a  mandate  to  your  executive  is  required,  shall  it  never  be  forthcom- 
ing? Is  not  the  responsibility  of  a  free  citizen  something  which  he 
Heither  can  nor  ought  to  give  to  another?  Your  political  freedom 
should  bring  with  it  economic  justice.  There  is  little  meaning  else  in 
that  Declaration  of  Independence  which  is  written  upon  American 
hearts. 

•*  Our  hope  is  that  the  Christian  democracy  of  America  will,  by 
peaceful  and  appropriate  legislation,  put  an  end  to  these  things  which 
have  lasted  too  long.  It  seems  to  me,  in  an  especial  way,  the  duty 
of  Christian  teachers,  be  they  laymen  or  ecclesiastics,  to  hasten  that 
wished  for  consummation,  and  to  show  that  the  Gospel  in  which  they 
believe  is  indeed  a  law  of  liberty,  the  condition  of  the  highest  form  of 
government,  and  as  fraternal  as  it  is  just." 

Dr.  Barry's  paper  was  supplemented  by  two  others  on  different 
phases  of  the  question  of  the  ''Rights  of  Labor"  and  the  "Duties  of 
Capital"  by  Edward  Osgood  Brown  and  John  Gibbons,  both  well 
known  Chicago  attorneys. 

"Poverty, the  Cause  and  the  Remedy,"  enlisted  thoughtful  papers 
from  Thomas  Dwight,  M.  D.,  of  Boston,  and  M.  T.  Elder,  of  New 
Orleans.  Dr.  Dwight's  paper  was  a  strong  presentation  of  the  in- 
creasing evil  of  pauperism,  and  in  it  the  writer  sought  to  solve  the 
problem — how  to  meet  and  remedy  the  need;  he  said: 

"As  rational  beings,  undertaking  a  serious  work,  it  is  for  us  first 
deliberately  to  apply  our  reason  to  the  matter,  to  study  it  as  we  should 
study  any  commercial  enterprise  in  which  we  were  about  to  embark, 
any  sci^tific  question  which  we  hoped  to  solve.  Instinctive  charity 
*s  good.  We  have  a  kindly  feeling  for  Goldsmith's  village  preacher  _ 
in  his  dealings  with  the  poor: 

'Careless  their  merits  or  their  faults  to  scan 
His  pity  gave  ere  charity  bega.^;' 

but  charity  guided  by  reason  is  something  higher. 

"  Pauperism  and  poverty  are  not  the  same.  Every  poor  man  is  not 
a  pauper.  The  pauper  is  one  who  habitually  lives  in  a  state  of  destitu-  TheCauseand 
tion,  without  recognized  means  of  support,  without  purpose  or  hope  of  S®™^  ***' 
bettering  his  condition.  Of  course  there  are  paupers  of  all  grades. 
Of  course  this  species  is  not  always  easily  recognized.  There  are 
transitional  forms.  The  poor  man,  falling  under  discouragement,  is 
not  far  removed  from  the  pauper  who,  as  yet  is  not  quite  hopeless.  At 
the  other  extreme  the  pilfering  pauper  merges  by  degrees  into  the 
habitual  criminal.  I  should  hesitate  to  class  as  paupers  those  who 
near  the  close  of  an  industrious  life  fall  into  destitution.  But  in  spite 
of  uncommon  instances  the  pauper  is,  on  the  whole,  a  fairly  distinct 
type. 

"The  pauper  is  essentially  a  degraded  type.  If  the  degradation 
could  be  stopped  the  type  would  die  out.  It  is  far  easier  to  save  a 
man,  still  more  to  save  a  child  from  becoming  a  pauper  than  to  reform 
the  deformed  individual.  We  must,  therefore,  consider  both  preven- 
tion and  cure.     Practically,  as  will  soon  appear,  the  two  processes  are 


1010  THE  WORLD'S  CONGRESS  OE  RELIGIONS. 

hardly  distinct.  The  difference  is  only  in  the  greater  difficulty, 
humanely  speaking,  in  the  hopelessness  of  saving  the  confirmed  pauper. 
The  latter  has  no  correct  notions  about  anything.  Society  seems  in 
league  against  him.  Law  is  but  an  engine  of  oppression.  Nothing 
but  the  doctrines  of  Christianity  can  give  him  light  on  the  inequality 
of  things  here  below.  That  his  burdens  should  become  bearable  they 
must  be  seen  in  the  light  of  the  supernatural.  He  must  learn  the 
brotherhood  of  man." 
Public  and  "  Public  and  Private  Charities  "  were  treated  in  a  series  of  papers  by 

P^iyate  Chari-  Chas.  A.  Wingcrtcr,  M.  D.,  Wheeling,  W.  Va.;  Thomas  F.  Ring,  Bos- 
ton; Richard  R.  Elliott,  Detroit,  and  "  Workingmen's  Organizations 
and  Societies  for  Young  Men,"  by  Rev.  Francis  Maguire,  of  Albany^ 
N.  Y.,  and  Warren  E.  Mosher,  of  Youngstown,  Ohio. 

The  paper  by  Col.  Robert  M.  Douglas,  of  Greensboro,  N.  C,  son 
of  the  famous  Senator  Douglas,  the  ""  little  giant"  of  ante-war  renown, 
was  on  the  subject  of  "  Trade  Combinations  and  Strikes,"  one  of  the 
most  delicate  subjects  before  the  congress.  Colonel  Douglas  dealt  chiefly 
with  the  powers  exercised  by  corporations  and  the  abuse  thereof.  He 
pointed  out  with  singular  clearness  the  authority  of  Congress  and  the 
states  to  control  and  regulate  corporations  through  the  exercise  of  the 
power  of  taxation.  "  So  make  and  enforce  the  laws,"  was  his  conclu- 
sion, "  that  everyone  throughout  this  broad  land  shall  feel  and  know 
that  there  is  no  one  so  rich  and  so  powerful  as  to  be  beyond  or  above 
the  avenging  arm  of  the  law,  and  none  so  poor  and  humble  as  to  be 
beneath  its  completest  protection." 

The  same  subject  was  treated  by  Frank  J.  Sheridan,  of  Dubuque, 
from  the  standpoint  of  association  and  arbitration. 

Great  interest  attached  to  the  treatment  of  the  question  of  **  In- 
temperance; the  Evil  and  the  Remedy,"  which  was  considered  by  Rev. 
James  M.  Cleary,  of  Minneapolis,  the  well  known  temperance  apostle. 

Father  Cleary's  address  was  a  ringing  denunciation  of  the  plague 
of  intemperance.     He  said: 

*•  There  exists  a  lamentable  apathy  among  our  Catholic  people  in 
our  beloved  country  today  concerning  this  dreadful  evil.  Catholic 
Remedy  for  public  opinion  is  not  outspoken  and  vigorous  as  it  should  be  against 
mperance.  ^^  saloon  and  the  drink  curse.  While  great  improvement  has  taken 
place,  there  is  still  a  crying  need  for  action  among  our  Catholic  people. 
During  the  past  twenty-one  years  the  Catholic  Total  Abstinence 
Union  of  America  has  done  noble  and  heroic  work  in  the  cause  of 
sobriety  and  public  decency.  But  with  our  ten  millions  of  Catholics, 
this  grand  association  should  number  instead  of  sixty  thousand,  six 
hundred  thousand  members. 

"  The  church,  by  the  united  voices  of  our  bishops  assembled  in  the 
third  plenary  council  of  Baltimore,  warns  its  members  against  the 
dangers  of  the  drink  habit  and  the  temptations  of  the  saloon.  The 
same  council  warns  our  Catholic  people  against  the  business  of  saloon- 
keeping  as  '  an  unbecoming  way  of  making  a  living.'  A  man  cannot 
be  a  good  Catholic,  a  loyal  follower  of  the  teachings  of  the  church  of 


TME  WORLD'S  CONGkESS  OF  RELIGIONS, 


1011 


this  country  and  be  a  good  friend  of  the  saloon.      Much  less  can  a 
Catholic  be  a  saloonkeeper  and  a  dutiful  child  of  the  church. 

**  The  debasing,  brutalizing  influence  of  excessive  drinking,  and 
saloon  environments  falls  upon  the  laboring  class  of  our  people  with 
more  disastrous  effect  than  upon  those  better  favored  by  fortune.  The 
dreadful  vice  of  intemperance  has  made  frightful  havoc  among  our 
hard  working  Catholic  people.  What  else  but  this  spendthrift  vice 
could  afflict  a  large  portion  of  our  people  with  poverty  so  hopeless  as 
to  be  like  an  incurable  disease,  a  people  to  whom  countless  millions 
are  yearly  paid?  What  else  huddles  so  many  of  them  into  the  swarm- 
ing tenement  houses?  I  make  no  odious  comparison  between  the 
intemperance  of  the  wealthy  and  the  intemperance  of  the  poor.  But 
the  poor  are  greater  sufferers,  and  hence  enlist  our  deeper  sympathy 
when  intemperance  blights  their  lives,  for  in  addition  to  the  heartache 
and  sorrow  which  the  vice  entails  equally  upon  rich  and  poor,  it  adds 
the  horrors  of  penury,  beggary  and  hopeless  degradation  to  the  lives 
of  the  children  of  toil." 

The  papers  on  "Religious  Orders  of  Women  and  Their  Work,"  and     orders  of 
on  "Woman  in  the  Middle  Ages,"  by   F.  M.  Edselas  and  Anna  T.  Women. 
Sadlier,  names  well  known  in  current  Catholic  literature,  were  devoted 
to  the  different  phases  of  woman's  work   in   the   church  and   in   the 
world.     The  following  extracts  will  give  the  reader  a  fair  idea  of  the 
spirit  of  the  paper  on  "Woman  in  the  Middle  Ages." 

"The  great  success  attending  Sisters'  work,  with  means  so  limited, 
is  unquestionably  due  to  the  admirable  system  that  marks  the  plan  of 
each  founder,  as  meeting  the  special  ends  in  view.  With  wisely 
directed  foresight  the  various  rules  and  constitutions  enter  into  minutest 
as  well  as  most  essential  details.  Each  department  has  its  special  staff 
of  officers  and  aids  directly  responsible  to  the  superior  for  efficiency. 
An  interchange  of  officers  from  time  to  time  is  of  mutual  advantage; 
latent  talent  thus  brought  out  adds  to  the  general  good  of  the  commu- 
nity. Convent  life  is  a  wonderful  developer.  No  delicately  sensitized 
plate  of  the  photographer  ever  evoked  more  marvelous  effects.  Out 
of  an  embryo  sister,  seemingly  inefficient  every  way,  a  shrewd  novice 
mistress  and  wise  superior  will  develop  a  true  woman  fitted  for  many 
and  varied  duties. 

"  The  great  question  of  religion  or  no  religion,  God  or  no  God,  in 
our  school  system,  agitating,  dividing  and  colliding  our  educational 
leaders,  here  finds  its  solution  in  the  Sisters'  work.  The  grand  motive 
urging,  driving  them  on  is  that  the  life  of  Christ  in  its  fullness  and 
beauty,  in  its  strength  and  sanctity,  and  in  its  sublime  perfection  as  far 
as  possible,  may  be  first  implanted  and  then  wrought  out  of  those  who 
otherwise  might  know  little  of  Christianity  beyond  a  few  formulas  and 
a  code  of  morals  shaped  too  often  by  human  ideas  and  interests.  In- 
deed, there  can  be  no  more  interesting  study  for  the  theorist  and  the 
reformer,  the  optimist  and  the  pessimist,  the  conservative  and  the 
liberal  than  the  origin,  growth  and  marvelous  results  of  their  work. 
In  noting  the  lines  taken  by  different  orders,  this  fact  may  well  be 


Gotl 
God 
Gchoolg. 


o  r 
in 


No 
the 


1(312 


ftiE  WOkWS  CONGRESS  OF  RELIGIONS.. 


Cloister  Life. 


Medieval 
Households. 


emphasized  as  a  clew  to  their  success,  that  in  singleness  of  aim  and 
purity  of  intention,  all  unite  in  the  one  endeavor  of  making  the  world 
better,  wiser  and  happier  through  their  efforts;  thus  do  they  help  on 
the  federation  of  the  human  race,  that  glorious  ideal  of  today  to  be 
merged  into  a  more  glorious  reality  of  tomorrow." 

Miss  Sadlier's  paper,  which  was  read  by  Mrs.  P.  J.  Healy,  of  Chi- 
cago, proved  to  be  an  exceedingly  interesting  portrayal  of  Life  in  the 
Cloister  and  in  the  Home  during  the  Middle  Ages. 

•'The  nun  played  such  a  part  in  the  drama  of  medieval  life  as  to 
raise  woman  to  the  climax  of  her  power.  The  nun  was  a  chief  factor 
in  procuring  the  emancipation  of  women  and  proclaiming  her  equality, 
in  a  Christian  sense,  with  man,  by  giving  her  a  separate,  individual  ex- 
istence. Immured  in  her  cloister,  the  nun  exercised  a  protective  influ- 
ence over  the  wife  and  mother  and  caused  them  to  be  reverenced  on 
account  of  the  possibilities  of  heroic  virtue  which  she  displayed.  To 
the  rudest  warrior  she  was  'a  thing  enskied  and  ensainted.'  In  short,  by 
her  ideal  of  consecrated  virginity,  the  church  secured  the  elevation  of 
woman. 

**  The  Anglo-Saxon  cloisters  were  thronged  with  nuns  of  the  blood 
royal,  Ethelburga,  the  first  royal  widow  to  enter  religion;  Etheldreda, 
of  the  strange  romantic  story;  Elfreda,  who  aided  Wilfrid  in  his  strug- 
gle to  fix  the  Roman  discipline  upon  the  Celts;  Earcontha,  Domneva, 
Eanpleda,  Ermenburga,  Hereswida,  Eadburga,  Wereburga,  Ermen- 
ilda  and  Sexburga  were  all  nuns  of  royal  birth;  in  one  instance  three 
generations,  grandmother,  mother  and  daughter,  met  in  the  cloister. 
Some  were  widows,  some  had,  by  permission,  separated  from  their 
husbands,  some  had  entered  religion  in  early  youth,  being  in  the  forci- 
ble Saxon  word,  veritable  '  Gode-Brydes,' — '  Brides  of  God.' 

"  The  picture  of  life  in  the  Irish  and  English  schools  in  those  early 
ages  is  interesting: 

*Tn  Ireland,  land  of  saints  and  scholars,  where  learning  at  the 
darkest  periods  found  asylum,  St.  Bridget,  of  the  royal  house  of  Lein- 
ster,  exercised  much  the  same  patriarchal  sway  over  men  and  women 
as  Hilda  at  Whitby.  Many  poetic  legends  cluster  about  that  spot 
dedicated  to  virtue  and  learning,  and  for  a  thousand  years  after 
Bridget's  death  a  lamp  burnt  at  her  tomb;  'that  bright  lamp  which 
burned  at  Kildare's  holy  fane.' 

"The  medieval  households  are,  in  the  main,  beautiful  pictures  of 
Catholic  life.  There,  *  at  the  fireside  of  the  heart,  feeding  its  flame,' 
woman's  true  place,  the  mistress  of  the  family  shone.  Wise,  intelli- 
gent, loving  and  beloved,  respecting  and  respected,  she  was  troubled 
by  no  theories  of  female  suffrage  or  equal  rights  or  divided  skirts. 
Her  own  rights,  thanks  to  the  church,  were  too  secure,  her  duties  too 
sacred;  a  helpful  wife,  a  conscientious  mother.  'Happy  the  ages,' 
cries  Digby,  '  when  men  had  holy  mothers.'  She  trained  sons  to  fill 
high  places,  and  daughters  to  vigorous  practical  utility,  and  she  gained 
the  love  of  her  servants.  Every  woman  in  those  days  was  made 
acquainted  with   every  detail  of   household   duty.    With   high-born 


^ost  Rev.  P.  J.  Rjran,  Archbishop  of  Philadelphia, 


1014  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

women  the  duties  were  simply  wider  and  more  onerous.  She  had  to 
know  medicines  and  surgery  and  church  music  and  embroidery,  as  she 
was  fitted  to  exercise  the  splendid  hospitality  of  the  times  with  that 
exquisite  courtesy  to  strangers  which  was  a  rigid  social  law.  But  she 
had  to  sew  and  spin  and  cook  and  keep  a  time  apart  for  reading. 
Spinning  was  a  favorite  occupation,  by  the  way,  of  all  classes  of 
medieval  women.  Dante  represents  the  women  of  Florence  as  spin- 
ning 'as  they  listened  to  old  tales  of  Troy,  Fiesole  and  Rome.' 

**  Charity  toward  the  poor,  the  suffering,  the  afflicted,  was  eminently 
characteristic  of  medieval  women.  Always  munificent,  their  charity 
chose  a  thousand  tender  and  delicate  modes  of  manifesting  itself,  see- 
ing even  in  the  mendicant  the  person  of  Jesus  Christ.  Mary,  the  mother 
of  God,  was  the  fir^t  great  cause  of  the  elevation  of  women.  Divinely 
fair  and  holy,  ever  present  to  the  medieval  mind,  she  taught  man  to 
reverence,  and  women  to  deserve  reverence.  She  appeared  upon  the 
pennons  of  knights  or  in  their  war  cries,  particularly  if  their  cause  were 
holy.  Upon  her  they  framed  their  ideal.  The  maiden  in  the  cloister, 
with  her  consecrated  teacher,  placed  Mary's  image  in  miniatures  or 
illuminations.  The  lady  of  the  castle,  with  her  bondswomen,  uttered 
the  transcendent  prayer,  '  Hail  full  of  grace.'  The  wandering  glee 
women,  or  the  serf  fresh  from  toil,  bent  the  knee  at  Mary's  wayside 
shrine.  Even  the  gypsies  in  their  midnight  celebration  of  Christmas 
joined  with  the  generations  in  calling  her  blessed. 

"  Everywhere  that  ideal,  divinely  human,  before  which  all  mere 
earthly  perfection  fades.  Therefore,  any  summary  of  the  women  of 
the  Middle  Ages  must  be  faulty,  even  as  a  matter  of  philosophical  or 
ethical  inquiry,  which  ignores  the  omnipresenLand  almost  omnipotent 
influence  of  Mary,  mother  of  God." 

Papers  on  "Life  Insurance  and  Pension  Funds  for  Wage-workers," 
by  Prof.  John  P.  Lauth,  of  Chicago,  and  E.  M.  Sharon,  of  Daven- 
port, Iowa,  were  devoted  to  the  details  of  societies  already  operating 
on  these  lines;  as  also  to  the  method  in  vogue  at  this  time  in  Germany 
to  carry  out  the  last  named  feature. 

The  subject  of  "Immigration  and  Colonization,"  which  constituted 
Immigration  an  integral  part  of  the  problem  of  the  social  question,  was  considered 
and  coioniza-  -^^  ^  ^^^-^3  ^^  papers  by  Rev.  Michael  Callaghan,  N.  Y.;  Dr.  August 
Kaiser,  Detroit;  Rev.  J.  L.  Andreis,  Baltimore;  M.  T.  Elder,  New 
Orleans.  The  different  phases  of  the  immigration  question  were  pre- 
sented according  to  national  lines  in  the  various  papers;  that  of  Father 
Callaghan,  who  is  in  charge  of  the  admirable  refuge  at  Castle  Garden 
for  immigrant  girls,  being  devoted  mainly  to  immigration  from  Ire- 
land, past  and  present;  that  of  Dr.  Kaiser  to  a  history  of  the  German 
contingent,  and  Rev.  Father  Andreis  to  a  vindication  of  the  much 
abused  Italian  moiety  of  the  great  immigrant  army.  The  sensation  of 
the  congress  was  the  paper  by  Miss  Elder,  of  New  Orleans,  on 
"Colonization,"  which  was  a  decidedly  pessimistic  view  of  the  con- 
dition and  prospects  of  the  Catholic  church  in  the  United  States. 
The  writer  insisted  that  great  and  even  ^ngrmous  losses  had  resulted 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1015 


from  the  neglect  to  encourage  the  settlement  of  Catholics  on  the  land. 
As  she  expressed  it:  "Many  are  the  ways  for  accounting  for  this  loss. 
My  explanation  is  the  seemingly  far-fetched  one  of  neglect  of  coloni- 
zation and  immigration;  in  other  words,  neglect  of  the  rural  class." 

And  she  continues:  "The  best  class  of  Catholic  immigrants  are 
those  who  come  here  from  agricultural  districts,  whether  of  Europe  or  of 
Canada.  This  is  conceded  by  everyone  who  knows  anything  of  the  subj- 
ect. The  fate  of  these  rural  immigrants  is  one  of  two  kinds — they  remain 
in  the  cities  or  they  go  into  the  country.  Remaining  in  the  cities  they  be- 
come, as  the  last  plenary  council  of  Baltimore  expressly  declares,  the 
slaves  of  monopolies  and  combines,  the  slaves  of  poverty  and,  worse 
still,  the  slaves  of  vice  and  drunkenness.  In  saying  this,  I  am  but  re- 
peating the  statements  of  the  assembled  bishops  and  archbishops  of 
the  United  States.  Going  into  the  country,  there,  far  from  priests  and 
sacraments,  those  immigrants  prosper  materially  perhaps,  but  spirit- 
ually they  starve.  It  is  most  natural  then  that  their  descendants,  fed 
only  by  Protestantism,  become  exemplary  Baptists,  Methodists,  Camp- 
bellites,  etc.  Hundreds  and  thousands  of  our  noblest  Catholic  names 
are  now  borne  by  well-to-do  Protestants  in  the  country,  or  lately  from 
there.  Thus  it  is  that  in  these  whole  United  States  (southern  Louisi- 
ana excepted)  we  have  no  Catholic  peasantry,  no  Catholic  rural  class, 
either  peasantry  or  gentry,  no  Catholic  agriculturists  of  any  kind.  My 
contention  is,  that  we  have  no  hold  upon  the  agricultural  masses,  and 
that  this  fact  accounts  for  many  of  our  deficiencies." 

Hon.  H.  J.  Spaunhorst,  of  St.  Louis,  made  an  effective  plea  for 
Catholic  society  organizations,  especially  those  that  should  continue 
the  feature  of  benevolence  and  mutual  insurance. 

Father  Vattman,  the  chaplain  of  Fort  Sheridan,  indicated  a  ripe 
field  for  Catholic  activity  and  agitation  when  he  told  the  delegates 
that  there  ought  to  be  many  more  Catholic  chaplains  in  our  army  than 
at  present,  and  the  same  statement  holds  good  of  the  navy.  Further- 
more, there  is  no  better  time  than  the  present  for  the  agitation  of  this 
subject,  for  President  Cleveland  has  shown  himself  disposed  to  deal 
fairly  in  such  matters,  and  his  influence  would  go  a  good  ways  toward 
securing  a  reform  of  the  existing  inequality  of  representation. 

Charles  H.  Butler,  of  Washington,  voiced  American  Catholic 
sentiment  when  he  declared  that  it  was  a  matter  of  regret  that  the 
Catholic  church  did  not  take  earlier  steps  for  missionary  work  among 
the  negroes  of  the  South.  The  reason  why  it  did  not  do  this  was,  of 
course,  the  inability  of  the  bishops,  who  had  not  priests  at  their  dis- 
posal for  the  work.  Had  such  missionary  labor  been  undertaken 
earlier  it  is  certain,  as  Mr.  Butler  declared,  that  the  overwhelming 
majority  of  our  Afro-American  population  would  now  be  Catholic. 

•'  Woman  and  Mammon."  One  of  the  most  interesting  papers 
presented  to  the  congress  was  that  contributed  by  Rose  Hawthorne 
Lathrop,  daughter  of  Nathaniel  Hawthorne,  America's  famous  novel- 
ist. '*  Woman  and  Mammon  "  was  the  subject  chosen  by  Mrs.  Lathrop, 
and  her  essay  was  a  portrayal  in  words  of  beauty  of  the  ideal  woman 


Catholic  Im- 
mig^rants. 


More  Catholic 
Chaplains 
Needed. 


Woman  and 
Mammon. 


1016 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Appeal  t  o 
President 
Cleveland. 


Archbishop 
Ireland's  Ad- 
dress. 


and   a  scathing  denunciation  of  the  woman  whose  service  was  the 
service  of  mammon.     Mrs.  Lathrop's  paper  was  loudly  applauded. 

"  For  Peace  Among  Nations."  A  memorial  was  adopted  by  the 
congress  inviting  the  rulers  of  all  nations  to  settle  international  dis- 
putes by  arbitration.  The  memorial  to  the  president  of  the  United 
States  said: 

'*  We,  in  cooperation  with  other  Christian  bodies,  humbly  memo- 
rialize you,  as  the  guardian  of  your  people,  in  behalf  of  peaceful  arbi- 
tration as  a  means  of  settling  questions  that  arise  between  nations. 
The  spectacle  that  is  presented  of  Christian  nations  facing  each  other 
with  heavy  armaments,  ready  upon  provocation  to  go  to  war  and 
settle  their  differences  by  bloodshed  or  conquests,  is,  to  say  the  least, 
a  blot  upon  the  fair  name  of  Christians.  We  cannot  contemplate 
without  the  deepest  sorrow  the  horrors  of  war,  involving  the  reckless 
sacrifice  of  human  life  that  should  be  held  sacred;  bitter  distress  in 
many  households,  the  destruction  of  valuable  property,  the  hindering 
of  education  and  religion,  and  a  general  demoralizing  of  the  people. 

"■  We  are  encouraged  to  urge  this  cause  upon  your  consideration 
by  the  fact  that  much  has  already  been  accomplished;  as,  for  example,^ 
by  the  arbitration  of  Geneva  in  the  Alabama  case  and  by  the  delib-' 
erations  of  the  American  conference  at  Washington,  not  to  mention 
other  important  cases.  It  will  be  a  happy  day  for  the  world  when  all 
international  disputes  find  peaceful  solutions,  and  this  we  earnestly 
seek." 

The  announcement  that  Archbishop  Ireland  would  speak  at  one  of 
the  evening  sessions  of  the  congress  served  to  draw  an  immense  audi- 
ence. The  archbishop's  address  was  characteristically  strong,  elo- 
quent and  patriotic.     He  said: 

"  There  are  Catholics — few  of  them,  thank  God — who  dare  at  times 
to  criticise  our  manifestations  of  patriotism,  calling  these  manifesta- 
tions, as  one  lately  has  dared,  travesties  upon  real  patriotism,  I  be- 
lieve those  men  speak  from  their  own  souls.  There  is  no  patriotism 
in  their  souls,  and  they  cannot  see  that  there  is  patriotism  in  the  souls 
of  others.  Why  should  we  not  be  loud  in  our  manifestations  of  pa- 
triotism? We  love  what  is  great  and  good;  therefore  we  love  the 
republic. 

"  And  let  me  counsel  you  to  be  always  enthusiastically  patriotic, 
and  let  it  be  known  throughout  the  whole  country  that  Catholics  are, 
as  I  said,  if  possible,  more  patriotic  than  other  fellow-citizens,  so  that 
we  show  to  the  whole  country  what  are  the  lessons  of  our  faith.  We 
show  to  the  whole  country  that  in  the  hands  of  none  others,  in  the 
hearts  of  none  others,  are  the  liberties  and  the  institutions  of  the  re- 
public of  the  United  States  safer.  This,  then,  is  our  motto:  "The  Gos- 
pel in  one  hand  and  the  constitution  of  the  United  States  in  the  other." 

"  But  a  word  on  the  Catholic  Congress  itself.  It  is  held  to  bring 
out  before  the  people  the  meaning  of  the  encyclical  of  Leo  XIII.  on 
the  social  question.  The  Gospel  of  Christ  is  summed  up  by  the  Lord 
Himself  in  these  words;   '  Love  Gpd  with  all  thy  heart  and  soul  and 


THE  WORLD'S  CONGRESS  OF  RELIGIONS,  1017 

thy  neighbor  as  thyself.*  Christianity  puts  before  us  the  two  objects 
of  our  love.  A  religion  which  would  confine  our  affections  to  God 
Himself  would  not  be  divine;  it  would  not  be  a  religion  of  the  Gospel; 
God  would  not  be  satisfied  with  it. 

"  Precisely  because  we  love  Him  we  must  love  all  that  He  loves, 
and  love,  therefore,  our  fellowman.  Nor  would  it  be  sufficient  to  love 
the  spiritual  good  of  the  neighbor,  we  must  also  love  the  temporal 
good;  we  must  love  him  in  soul  and  body;  we  must  love  him  for  the 
life  to  come  and  the  life  that  now  is.  The  Gospel  is  throughout  a  great 
book  of  holy  social  work  for  men. 

"  It  was  God's  intention  that  there  should  be  a  sufficiency  for  all, 
and  it  is  the  duty  of  each  and  every  one  to  see  that  God's  intentions 
are  realized.  God's  will  is  that  those  who  have  an  abundance  of  good 
things  for  themselves  think  of  those  who  are  in  want,  think  of  them  as 
brothers  and  sisters  of  the  same  family;  and  when  they  refuse  this 
universal  charity  they  lie  in  their  prayers  when  they  look  up  to  the 
skies  and  say,  *  Our  Father  who  art  in  heaven.' 

"This  is  the  true  Gospel  of  Christ;  this  is  the  true  teaching  of  the 
Catholic  church.  Today  the  world,  alas!  is  drifting  away  from  its  ^eTrueGos- 
Christian  moorings.  It  is  our  duty  to  mark  before  all  eyes  the  path  of 
peace  and  blessedness,  to  spread  before  the  nations  the  divine  treas- 
ures in  the  bosom  of  the  church.  Are  you  going  to  convert  the  world 
by  argument?  By  no  means.  Argument  convinces  the  mind;  it  does 
not  move  the  soul.  The  age,  moreover,  is  tired  of  argument.  The  age 
has  told  us  the  evidence  it  demands,  and  I  admire  the  good  sense  of 
the  age. 

"The  age  says  to  us:  You  profess  to  be  the  church  of  the  Gospel. 
Give  us  the  Gospel  in  daily  life;  we  judge  the  tree  by  its  fruits.  And 
in  so  saying  it  accepts  our  own  challenge.  The  age  is  an  age  of 
humanity.  It  has  caught  up  the  lofty  aspirations  of  the  Christian  soul 
in  its  great  love  for  humanity,  in  the  very  profession  of  this  love.  The 
age  demands  charity,  love  for  all  of  every  language,  every  race  and 
every  color;  love  of  man  as  he  came  forth  from  the  hands  of  his 
Creator.  Our  country  is  filled  with  good  works,  charities  of  all  kinds. 
Asylums  are  built  for  the  poor  and  the  blind  and  the  mute  and  the 
imbecile.  The  American  state  is  essentially  in  its  instincts  and  aspira- 
tions Catholic.  Let  us,  then,  take  hold  of  these  instincts  and  aspira- 
tions and  show  that  they  have  all  been  born  of  the  Gospel,  that  they 
have  all  been  perpetuated  by  our  church  in  the  past. 

"The  encyclical  on  the  condition  of  labor  is  timely.  This  is  what 
IS  needed — Catholic  social  work — social  work  to  be  done  by  all  bishops, 
priests,  nuns  and  women,  and  here  precisely  are  our  present  efforts. 
Catholics  have  been  half  inclined  in  the  past  to  perform  their  social 
duties  through  representati\;es.  It  will  not  do  to  leave  all  this  work 
for  the  priests  and  the  sisters  and  the  religeuse.  Catholic  laymen 
have  been  too  quiet  in  the  past.  The  Catholic  laity  have  an  individual 
duty  in  all  these  social  questions,  in  all  the  works  of  humanity  and  of 
charity.     In   these   matters   we   should  not  be  afraid,  as  some  have 


1018 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


seemed  to  be,  to  cooperate  with  all  who  are  doing  good,  whether  they 

are  just  our  kind  of  people  or  not,  whether  they  be  Catholics  or  not. 

The  Catholic  "  ^^  say  this  is  a  glorious  church  of  ours — as,  indeed,  she  is — and 

a  Glorious  yet  a  fearfully  large  proportion  of  those  so-called  saloons  are  held  by 
Catholics,  and  what  a  fearfully  large  proportion  who  lose  in  them  their 
souls  are  children  of  the  church!  Here  is  work  for  all;  here  is  work 
into  which  we  should  put  all  our  religion,  all  our  social  and  polit- 
ical energies,  until  our  country  is  freed  from  these  dreadful  evils.  We 
think  we  are  good  Catholics  so  long  as  our  own  private  lives  are  not 
contrary  to  the  law  of  God,  but  we  have  grave  responsibilities  besides 
this  in  our  social  relations  and  in  our  political  life,  and  Catholics  who 
vote  for  bad  laws,  who  vote  not  for  the  suppression  of  great  social 
evils,  contradict  the  God  of  purity  and  holiness,  contradict  the  Gospel 
of  Christ  and  murder  souls." 

"The  Independence  of  the  Holy  See,"  by  Hon.  Martin  F.  Morris, 
of  Washington,  was  an  able  paper:     He  said:     "  It  is  very  true,  how- 
independence  ever,  that  to  the  pontificate  of  Hildebrand  of  Sienna  or  Pope  Gregory 

See.*  ^  °  ^  VII.,  we  are  to  refer  the  formal  establishment  of  the  temporal  power  of 
the  popes,  inasmuch  as  to  that  time  we  are  to  refer  the  culmination  of 
the  feudal  system  in  Europe  and  the  first  great  victory  of  Christian 
civilization  over  it  under  the  auspices  of  the  Roman  pontiffs.  The 
contest  between  feudalism  and  civilization,  beginning  with  the  over- 
throw of  the  Roman  empire  of  the  West,  A.  D.  472,  was  a  long  and 
bitter  one.  It  had  lasted  over  a  thousand  years  when  the  discovery  of 
America  enabled  the  world  to  insure  the  ultimate  overthrow  of  the 
system. 

"The  feudal  system  was  at  its  height  when  Hildebrand  became 
pope  in  A,  D.  1073.  Henry  IV.,  of  the  house  of  Franconia,  an  able  and 
unprincipled  man,  was  then  emperor  of  Germany  (A.  D.  1056-1106), 
and  as  such  the  virtual  head  of  the  system.  A  violent  contest  broke 
out  between  the  pope  and  the  emperor.  Henry  sought  to  determine 
it  by  an  appeal  to  the  brute  force  of  arms.  He  crossed  the  Alps,  in- 
vaded Italy  and  marched  upon  Rome  with  a  view  of  deposing  the  pope 
and  procuring  the  election  of  a  pontiff  more  in  accord  with  his  wishes. 
Suddenly,  Matilda,  Countess  of  Tuscany,  appeared  in  arms  against  him 
and  resisted  his  advance.  Robert  Guiscard  hastened  from  Naples  with 
his  Normans  to  protect  the  city  of  Rome.  Europe  was  aroused  to  a 
sense  of  danger.  Rebellions  broke  out  in  Germany  itself.  Henry's 
army  melted  away.  Matilda  skillfully  foiled  all  his  movements,  and 
the  discomfited  and  baffled  monarch  at  last  was  compelled  to  come  to 
terms  with  the  pontiff.  In  their  famous  interview  at  the  Castle  of 
Canossa,  A.  D.  1079,  the  independence  of  the  church  from  feudal 
restraint  and  the  triumph  of  Christian  civilization  over  feudal  barbarism 
were  definitely  secured. 

"  No  dispassionate  and  impartial  student  of  history  can  now  fail  to 
recognize  the  benefit  that  accrued  to  our  civilization  from  the  exist- 
ence of  the  papacy.  It  was  the  papacy  and  the  papacy  alone  that 
saved  Europe  from  the  grinding  despotism  of  the  feudal  system.     From 


(/) 


1020 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Rome  an  In- 
dependent 
City. 


Plan  for  Ar- 
bitrating Be- 
tween Capital 
and  Labor. 


the  brigandage  and  licentiousness  which  that  system  was  so  well  cal- 
culated to  perpetuate,  humanity  found  its  only  refuge  in  the  po\v~:- 
that  was  represented  by  the  papacy.  The  independence  of  the  pa- 
pacy secured  the  independence  of  the  church  and  the  ultimate  tri- 
umph of  all  that  the  qhurch  represented  and  was  to  Europe — religion, 
morality,  science,  literature,  female  virtue  and  the  sanctity  of  the 
home. 

'* He  concludes:  Rome  was  not  necessary  for  the  united  Italy. 
Rome  has  become  the  capital  of  the  world;  we  would  not  have  it  dis- 
graced into  becoming  the  capital  of  a  petty  European  monarchy, 
Rome  has  not  now,  even  if  it  ever  had,  any  strategic,  political  or  com- 
mercial value  as  the  capital  of  an  Italian  monarchy  or  of  an  Italian 
republic,  or  of  an  Italian  confederation  of  any  kind.  Italy  would  be 
as  strong  without  it  as  with  it;  stronger,  indeed,  without  it,  because 
there  would  then  no  longer  be  the  friction  of  the  religious  sentiment 
that  must  continue  to  struggle  against  the  existing  conditions,  and 
that  must  necessarily  succeed  sooner  or  later  in  modifying  those  con- 
ditions. Rome  should  be  a  great  free  city,'  the  great  free  city  of  the 
world,  the  holy  city  and  the  religious  capital  of  all  the  nations — not  a 
mere  competitor  of  London  or  Berlin  or  Vienna,  but  once  again  the 
city  of  the  soul.  The  world  will  be  the  gainer  by  securing  anew  che 
independence  of  the  Holy  See." 

Frank  J.  Sheridan,  from  the  diocese  of  Dubuque,  for  \\c  estab- 
lishment of  an  organization  to  be  known  as  the  Catholic  Association 
of  the  United  States  for  the  Promotion  of  Industrial  Conciliation  and 
Voluntary  Arbitration,  suggested  a  plan  for  the  gradual  abolition 
of  strikes,  lockouts  and  boycots  as  remedies  for  the  adjustment  of  the 
grievances  arising  between  employers  and  wage-earners,  and  the  sub- 
stitution therefor  of  a  policy  of  conciliation  and  arbitration  to  be  carried 
out  in  a  wise  and  systematic  manner.  The  aims  of  the  association 
shall  be  carried  out  under  the  direction  of  a  national  board,  which 
shall  be  composed  of  two  laymen  from  each  diocese  in  the  United 
States,  who  shall  be  chosen  in  the  first  instance  by  the  delegates  of 
each  diocese  to  the  Catholic  Columbian  congress  at  Chicago,  and 
thereafter  in  such  a  manner  as  may  be  provided.  The  archbishops  and 
bishops  of  the  United  States  shall,  ex-officio,  be  members  of  the  na- 
tional board. 

The  national  board  shall  elect  a  president,  secretary  and  such 
other  officers  as  may  be  necessary.  It  shall  also  enact  such  bylaws  for 
the  government  of  the  association  as  it  may  deem  proper. 

It  shall  bring  all  the  weight  of  its  influence  and  prestige  to  bear 
in  the  formation  of  subordinate  local  parish  boards,  and  active  coop- 
erating with  the  parish  priests,  and  the  earnest,  thoughtful  and  influ- 
ential wage-earners  and  employers  of  each  congregation  in  the  forma- 
tion of  such  local  boards,  and  thus  create  a  grand  national  organization 
of  Catholic  men;  intelligent  of  purpose,  and  with  influences  permeat- 
ing all  classes  of  society,  bring  about  an  era  of  good  will. 

While  conciliation  and  the  arbitration  of  labor  difficulties  are  the 


Catholic 


THE   WORLD'S  CONGRESS  OF  RELIGIONS  1021 

ends  aimed  at  by  this  association,  it  shall  not,  either  as  a  local  or  a  na- 
tional body,  constitute  itself  an  official  or  semi-official  board  of  arbi- 
tration. The  very  essence  and  successful  workings  of  our  policy  lie 
in  the  voluntary  selection  of  the  arbitrators  in  each  case,  by  the  em- 
ployers on  the  one  hand  and  the  employed  on  the  other.  The  efforts 
of  the  association  will  be  employed  solely  in  bringing  such  a  condition 
of  affairs  about. 

**The  Catholic  Women."  The  part  taken  by  women  in  the  Con- 
gress was  by  no  means  unimportant.  Several  of  the  most  important 
and  valuable  papers  were  prepared  by  women.  The  second  day 
Katherine  E.  Conway,  of  Boston,  read  a  paper  on  "The  Catholic  Sum- 
mer School  and  the  Reading  Circles,"  a  subject  of  wide  interest  to  the 
Catholic  public.  "  Woman's  Work  in  Art"  was  treated  by  Eliza  Allen 
Starr.  It  was  worthy  of  the  author  of  "  Pilgrims  and  Shrines  "  and 
those  other  art  books  which  are  standard  among  us  today. 

"  Woman's  Work  in  Literature  "  followed,  by  Eleanor  C.  Donnelly, 
of  Philadelphia,  sister  of  Hon.  Ignatius  Donnelly,  the  well-known  Women"inLit^ 
Shakesperian  iconoclast  and  "populist."  Miss  Donnelly  said:  ''Ger-  ®'^*°*** 
many  had  produced  her  sacred  poet  and  dramatist,  the  Benedictine, 
Dame  Hrosvitha;  Italy,  her  Catherine  of  Siena,  her  Caterina  Adorni, 
her  Vittoria  Colonna.  Spain  had  given  birth  to  the  mystical  Teresa 
Ahumada  (better  known  as  Saint  Teresa  of  Jesus),  and  the  eldest 
daughter  of  the  church  rejoiced  in  the  brilliant  glory  reflected  on  her 
by  the  works  of  Marie  de  France,  Marie  de  Gourney,  Madame  Guyon, 
Madame  de  Sevigne  and  Madame  Deshouilliere. 

"Prior  to  the  Augustan  age  of  English  literature  there  were  few 
inducements,  few  opportunities,  for  secular  women  to  enter  the  arena 
of  letters.  Men  barely  tolerated  their  literary  sisters,  or  cauterized 
them,  if  successful,  with  sneers  and  satires." 

In  giving  a  summary  of  existing  conditions  as  to  woman's  work  in 
literature  Miss  Donnelly  said:  "While  England  points  with  pride  to 
Adelaide  Proctor,  Lady  Fullerton,  Lady  Herbert,  Mary  Howitt,  Alice 
Neynell,  Emily  Bowles  and  Mother  Theodosia  Drane,  Ireland  to  Rose 
MulhoUand,  Julia  Kavanagh,  Kathleen  O'Meara,  Cecilia  Caddell, 
Ellen  Downing,  Katherine  Tynan  and  Mrs.  Cashel-Hoey,  France  to 
Eugenie  de  Guerin  and  Mrs.  Craven,  Germany  to  Countess  Hahn-Hahn, 
Spain  to  Cecilia  Bohl  de  Faberand  Italy  to  Maria  Brunnamonti,  Amer- 
ica enshines  in  her  Catholic  heart  of  hearts  the  names  of  Anna  Hanson 
Dorsey,  Elizabeth  Allen  Starr,  Margaret  Sullivan,  Christian  Reed. 
Louise  Guiney,  Katherine  Conway,  Sara  Trainer  Smith,  Agnes  Rep- 
plier,  Mary  Elizabeth  Blake,  Harriet  Skidmore,  Ella  Dorsey,  the  gifted 
Sadliers  (mother  and  daughters),  Ellen  Ford,  Mary  Josephine  Onahan, 
Helen  and  Grace  Smith  the  cloistered  singers,  Mercedes  and  Mother 
Austin  Carroll,  and  a  'host  of  others  who  blend  their  sweet  voices  in 
the  grand  cantata  of  Columbian  Catholic  literature." 

Succeeding  the  papers  by  Catholic  women  writers  followed  an  ac- 
count of  the  methods  and  work  of  the  "Catholic  Truth  Society,"  by 
William  F.  Markae,  of  St.  Paul. 


1022 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Society  of  St. 
Vincent  de 
Paul. 


The 
Race. 


Negro 


The 
Tribes. 


The  history  of  the  origin  and  propagation  of  the  great  organiza- 
tion of  Catholic  laymen,  known  as  the  "Society  of  St.  Vincent  de  Paul," 
was  detailed  by  Joseph  A.  Kernan,  of  New  York. 

This  association  is  the  most  widespread  and  the  most  effective  of 
the  numerous  Catholic  societies  that  deal  with  the  relief  of  the  poor. 
It  was  founded  in  Paris  about  the  year  1830,  by  Frederic  Ozanam,  a 
zealous  young  Catholic  layman.  Conferences  of  this  society  are  es- 
tablished in  well  nigh  every  city  in  this  country,  as  well  as  in  Europe, 
Asia,  Africa  and  Australia.  Its  mission  is  good  works;  its  motto, 
"Charity."  It  recognizes  no  distinctions  as  to  class,  race  or  religion, 
but  dispenses  alms  and  aid  equally  to  all.  It  is  regarded  among 
Catholics  as  the  ideal  Catholic  society  for  laymen. 

"  Societies  for  Young  Men,"  by  Warren  E.  Mosher,  Youngstown, 
Ohio,  appealed  especially  to  the  ardor  and  enthusiasm  of  the  young 
men  and  the  young  women.  He  invoked  a  new  spirit  of  chivalry  to 
found,  as  it  were,  a  new  order  for  the  youth  of  today,  in  order  to  em- 
ploy the  energies  and  enlist  the  enthusiasm  of  the  young  in  useful  and 
generous  works. 

"  The  Condition  and  Future  of  the  Negro  Race  in  the  United 
States,"  was  the  subject  of  an  elaborate  paper  by  Rev.  John  R.  Slattery, 
president  of  an  ecclesiastical  seminary  in  Baltimore  for  the  training 
of  colored  students.  This  was  supplemented  by  a  vigorous  paper  by 
Charles  H.  Butler,  of  Washington,  D.  C,  on  the  same  subject. 

There  was  a  large  delegation  of  colored  Catholics  present  during 
the  reading  of  Mr.  Butler's  paper,  and  his  views  were  received  with 
great  enthusiasm  by  all  present.  Mr.  Butler  is  himself  a  negro  and  is 
employed  in  the  treasury  department,  Washington. 

"The  Condition  and  Future  of  the  Indian  Tribes  in  the  United 
States,"  was  the  subject  of  an  address  by  Bishop  McGabrick,  of  Duluth. 
He  entered  fully  into  the  history  of  the  so-called  "  Indian  question," 
and  cited  freely  from  government  reports  and  other  sources  to  show 
the  injustice  which  has  characterized  our  dealings  with  the  Indians,  and 
the  unfairness,  not  to  say  cruelty,  with  which  the  government  has 
often  treated  the  Catholic  Indians. 

The  right  reverend  bishop  gave  the  following  statistics: 

In  1891  the  total  Indian  population  was  given  as  249,273,  and  of 
these  80,891  were  Catholics.  In  the  statistics  of  1876  there  were  enu- 
merated two  hundred  and  sixty  different  tribes  in  the  United  States, 
amounting  to  about  300,000  Indians. 

Five  tribes,  civilized,  the  Cherokee,  Chickasaws,  Choctaws,  Semi- 
Indian  noles  and  Creeks,  have  a  trust  fund  of  ^8,008,525.99,  with  an  annual 
interest  of  ^413,790.11,  while  thirty  other  tribes  have  about  $16,000,000 
for  their  henefit.  This  fund,  if  well  managed  and  properly  disbursed, 
would  be  a  great  assistance  to  the  Indians,  but  the  commissioners, 
clerks,  inspectors,  supervisors,  agents,  boss  farmers,  physicians,  teach- 
ers and  all  the  rest  of  the  multitude  to  whom  the  Indian  is  so  valuable 
take  to  themselves  a  very  large  percentage  of  the  fund  belonging  to 
these  poor  people. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1023 

The  number  of  these  reservations  and  agencies  increased  up  to 
1870,  when  General  Grant  inaugurated  the  Indian  peace  policy.  Of 
the  seventy  agencies  under  this  new  system  eight  were  assigned  to  the 
Catholic  church.  In  other  agencies  where  the  large  number  of  the 
Indians  were  Catholics  their  demands  for  a  Catholic  priest  were  ignored, 
and  they  were  handed  over  body  and  soul  to  those  who  were  in  many 
cases  hostile  to  Catholicity. 

The  Catholic  bureau  of  Indian  missions  informs  us  that  the  col- 
lections taken  up  for  mission  work  among  the  negroes  and  Indians 
were  as  follows:  1887,  ;^8i,898.oi;  1888,  ;^76,i75.3o;  1889,  ^69,637.68; 
1890,  $70,461.87;  1891,  $63,386.84;  1892,  $68,395.67. 

Bigotry,  the  jealousy  of  sects  and  the  pronounced  hostility  of 
thor,e  who  made  the  Indians  their  prey,  have  often  retarded  the  work 
of  Catholic  missionaries,  but  the  grand  fact  remains  that  what  the 
world's  civilizing  power  can  never  achieve,  the  Gospel  from  the  mouth 
of  the  missionary  has  done  successfully. 

Friday,  September  8th,  was  given  up  to  a  series  of  papers  on 
"Catholic  Education,"  as  follows: 

I.  "Catholic  Higher  Education,"  Rt.  Rev.  John  J.  Keane,  D.  D. 
Rector  Catholic  University  of  America.  2.  "  The  Needs  of  Catholic 
Colleges,"  Maurice  Francis  Egan,  LL.  D.,  University-  of  Notre  Dame. 
3.  "The  Catholic  School  System,"  Brother  Azarias,  Manhattan  Col- 
lege. 4.  "  Catholic  High  Schools,"  Rev.  John  T.  Murphy,  C.  S.  Sp., 
Holy  Ghost  College,  Pittsburg.  5.  "  Alumnae  Associations  in  Con- 
vent Schools,"  Elizabeth  A.  Cronyn,  Buffalo,  N.  Y.  6.  "  The  Catholic 
Educational  Exhibit,"  Brother  Ambrose. 

Bishop  Keane's  address  was  an  eloquent  appeal  for  "  Higher  Ed 
ucation."     He  carried  the  sympathies  of  his  audience  from  the  start,     catholic  Ed- 

Dr.  Egan's  paper  on  the  "  Needs  of  Catholic  Colleges"  was  brave,  ucation. 
vigorous  and  timely. 

"The  Catholic  School  System,"  by  Brother  Azarias,  and  "Catholic 
High  School  System,"  by  Rev.  John  T.  Murphy,  of  Holy  Ghost  Col- 
lege, Pittsburg,  Pa.  He  thought  it  quite  feasible  to  establish  and 
support  a  free  Catholic  high  school  in  every  important  center. 

Elizabeth  A.  Cronyn,  of  Buffalo,  pleaded  for  "Alumnae  Associa- 
tions in  Convent  Schools,"  and  the  day's  session  was  concluded  by  an 
address  on  "the  Catholic  Educational  Exhibit,"  delivered  by  Brother 
Ambrose,  of  De  La  Salle  Institute,  Chicago. 

The  concluding  session   of  the  congress  was  held  Saturday,  Sep- 
•ii')er   9th.      Cardinal   Gibbons,  several   of  the   archbishops,   many 
uioiiops  and  the   distinguished   foreign  guests  occupied  the  platform. 
Resolutions  were  adopted. 

The  Pope  has  conferred  an  honorary  title  on  Mr.  Onahan,  in  con- 
sideration of  his  great  success  in  arranging  one  of  the  most  remarkable 
Church  meetings  ever  held. 

It  was  decided  that  a  committee  to  devise  a  system  of  arbitration 
between  capital  and  labor  should  be  appointed  by  the  cardinal,  chair- 
man and  secretary.  A  committee  consisting  of  the  same  members 
will  determine  when  and  where  the  next  congress  shall  be  held. 


1024 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


The  Influence 
of  the  Catholic 
Congress. 


The  Catholic 
Message. 


Cardinal  Gibbons  gave  the  closing  address:  "The  voice  of  the 
congress  has  succeeded  in  dissipating  prejudices  and  in  removing 
many  misunderstandings  in  regard  to  the  teachings  and  practices  of 
the  church  of  God.  First  of  all,  as  was  right  to  do,  the  voice  issu- 
ing from  this  hall  has  proclaimed  the  necessity  of  honoring  and  glori- 
fying God.  It  has  been  a  voice  in  behalf  of  God  and  of  religion. 
Next  to  religion  our  love  for  our  country  should  be  predominant,  and 
therefore,  we  have  recently  heard  a  resolution  offered  and  adopted 
attesting  the  love  and  affection  which  we  have  for  our  country  and 
for  our  political  institutions.  This  congress  has  also  proclaimed  the 
necessity  of  good  government,  and  it  has  told  us  that  there  can  be 
no  good  government  without  law  and  order,  that  there  can  be  no  law 
without  authority,  there  can  be  no  authority  without  justice,  there  can 
be  no  justice  without  religion,  there  can  be  no  religion  without  God. 

*'  I  need  not  say  that  the  voice  of  this  congress  has  also  gone  forth 
in  vindication  of  the  rights  of  labor  and  also  of  its  obligations.  We 
have  spoken  in  the  cause  of  humanity  and  the  cause  of  the  toiling 
masses,  and  we  have  been  told  that  every  honest  labor  in  this  country  is 
honorable.  Ever  since  Jesus  Christ,  our  Saviour,  worked  in  a  carpenter 
shop,  at  Nazareth,  He  has  shed  a  halo  around  the  workshop  and  He 
has  made  labor  honorable. 

"This  congress  has  also  spoken  during  its  sessions  and  by  its  reso- 
lutions in  the  cause  of  Christian  education.  It  has  spoken  of  the 
importance  and  the  great  necessity  of  Catholic  education.  At  the 
same  time  let  it  not  be  understood  that  while  we  are  advocating 
Catholic  education  we  are  opposed  to  secular  education.  The  whole 
history  of  the  church  speaks  the  contrary.  There  can  be  no  conflict 
between  secular  and  religious  knowledge.  Religious  and  secular 
knowledge,  like  Mary  and  Martha,  are  sisters,  because  they  are  the 
children  of  the  same  God.  Secular  knowledge,  like  Martha,  is  busy 
about  the  things  of  this  world,  while  religious  knowledge,  like  Mary, 
is  found  kneeling  at  the  feet  of  her  Lord." 

Finally. — A  Message  from  the  Columbian  Catholic  Congress.  There 
is  the  Catholic  world  and  the  non-Catholic  world.  Between  them  has 
rolled  the  ocean  of  prejudice,  a  dark  ocean.  Hearts  that  ought  to  have 
come  nearer  to  each  other,  hearts  that  God  made  like  each  other,  eyes 
that  if  they  only  looked  into  each  other  and  through  them  down  into 
the  hearts  would  have  brought  them  together.  It  is  the  mission  of 
the  Catholic  congress  to  bring  these  two  worlds  nearer,  to  make  men 
understand  each  other  more  fully,  and  this  mission  you  have  to  act 
out,  first  of  all  by  appreciating  the  great  truth  that  the  non-Catholic 
world  is  not  opposed  to  the  Catholic  world  at  all,  but  to  something 
which  it  thinks  is  the  Catholic  world.  The  very  doctrines  on  which 
this  animosity  is  formed  are  doctrines  that  we  reject  as  emphatically, 
as  constantly,  as  indignantly  as  the  non-Catholic  world  could  reject 
them.    Therefore,  we  only  ask  to  be  known.         Archbishop  Ryan. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


1025 


THE  LUTHERAN  CONGRESSES. 

The  Lutherans,  in  an  introductory  address  by  Rev.  L.  M.  Heilman, 
D.  D.,  of  Chicago,  expressed  a  special  pleasure  in  having  accepted  the 
courteous  invitation  to  participate  in  the  world's  first  great  Religious 
Parliament.  Their  kinship  with  the  Reformation  of  the  Sixteenth  Cent- 
ury influenced  them  in  the  belief  that  there  was  a  peculiar  propriety 
in  holding  such  a  congress  by  the  Church  of  the  Reformation,  on  soil 
"  discovered  by  Christopher  Columbus.  Columbus  and  Luther  were 
contemporaries  and  providential  co-workers,  only  differing  in  this,  that 
while  the  one  discovered  a  new  continent  the  other  provided  for  it  the  coimnbnsand 
elements  of  liberty.  When  Columbus  was  making  his  famous  Amer-  Luther, 
ican  voyages,  which  were  destined  to  revolutionize  the  sciences  of 
geography,  commerce  and  civil  government,  Martin  Luther,  at  Eisen- 
ach, Magdeburg  and  Erfurt,  was  storing  his  mind  with  that  liberal 
education  and  with  those  principles  of  individual  liberty  of  judgment 
which  disenthralled  Europe  and  eventually  gave  the  land  of  Columbus 
its  unparalleled  civil  liberty,  and  the  greatest  republic  the  world  ever 
saw.  When  the  distinguished  voyager  and  discoverer  was  in  chains, 
and  even  died  in  ignominy  through  the  superstition  and  ingratitude  of 
those  who  encouraged  and  commissioned  him  to  his  daring  task,  the 
celebrated  Augustinian,  by  his  personal  struggles  after  liberty  and 
peace,  in  his  monastery,  was  breaking  for  himself  and  the  world 
superstition's  chains  forged  through  ages. 

"  The  efforts  of  the  reformer  moved  on  by  the  side  of  and  over 
methods  of  tyranny  and  persecution  which  crushed  similar  attempts. 
Within  one  week  of  no  time  when  Mohammed's  rule  overthrew  the 
freedom  of  the  Mameluke  power  of  Egypt,  Luther  nailed  upon  the 
castle  church  of  Witte-nberg  those  theses,  the  echo  of  whose  hamr^er- 
.sound  struck  the  long-silent  chord  of  freedom  in  all  Europe.  And  at 
the  time  when  such  men  as  Francis  L,  Henry  VI IL  and  Charles  V.  held 
•the  scepter  of  the  great  nations,  and  on  the  very  day  when  Cortez  eVtyT 
conquered  Montezuma  and  placed  Mexico  under  Spanish  Roman  rule, 
there  was  enacted  at  Worms  a  scene  which  forever  checked  arrogant 
supremacy  over  human  liberty,  and  which,  as  Carlyle  said,  "was  the 
great  point  from  which  the  whole  subsequent  history  of  civilization 
takes  its  rise."  These  eventc  laid  the  corner-stone  of  our  civil  lib- 
erty, which  Lutherans  hail  as  a  product  of  their  father's  principles, 
and  which  they,  therefore,  are  pleased  to  celebrate  in  this  Columbian 
anniversary.  It  was  through  the  inspiration  and  universal  awakening 
wrought  by  the  Reformation  principle  of  the  inalienable  right  of  private 
judgment,  that  this  land  of  Columbus  was  colonized  by  the  various 
evangelical  branches  of  Christendom  which  reared  this  republic. 

**  Under  these  principles,  too,  a  hardy  conservative  class  of  Lutheran 
citizens  was  created  which  from  162 1  to  the  period  of  national  in- 
dependence, in  toil  of  forests,  mines,  fields,  and  in  the  culture  of  home 
and  moral  and  spiritual  character,  and  then  on  the  field  fighting  for 
liberty's  cause  by  a  large  share  of  service  north  and  south,  were  an 
emphatic  and  positive  agency  in  securing  existence  and  worth  to  our 
65 


Lather's  Prin- 
ciples the  Cor- 
ner Stone  of 
American  Lib- 


1026 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Lutheran 
Loyalty. 


Latheranism 
a  Historv 


nation.  Adding  to  their  century  and  a  half  of  virtues  in  the  colonies, 
they  have  numbered  in  millions,  at  least  a  tenth  of  the  American  pop- 
ulation, and  in  learning,  literature  and  popular  and  classic  education 
have  always  had  ''brightest  lights"  as  well  as  they  have  borne  the  bur- 
den of  honest  industry  and  homely  occupation.  Whole  companies, 
and  regiments  even,  of  their  people  have  shared  the  rigors  as  also  the 
glory  of  war  for  their  American  nation.  It  was  principally  they  who 
performed  the  "brilliant  feat"  at  Trenton,  across  the  Delaware,  and  at 
their  feet  the  arms  of  Cornwallis  at  Yorktown  were  laid  down.  Do, 
then,  Lutherans  believe  too  much  when  they  say  that  the  Columbian 
discovery  has  reached  its  present  renowned  results,  so  worthy  of  our 
gigantic  Exposition,  through  the  movements  of  the  Reformation  and 
through  no  small  aid  rendered  by  the  immediate  sons  of  the  Reforma- 
tion?" 

On  the  first  day  of  the  Parliament  proper,  September  i  ith,  the  Gen- 
eral Synod  opened  its  congresses  of  two  days.  But  already  on  the  2d 
the  General  Council,  and  on  the  3d  the  Missouri  Synod  had  their 
Presentation  and  Congresses.  The  Lutheran  women  of  various  synods 
had  their  congresses  during  the  14th  and  15th.  The  gatherings  on  the 
evening  of  the  nth  and  during  the  3d  were  very  large,  the  latter  hav- 
ingifiUed  both  Columbus  and  Washington  Halls  with  over  six  thou- 
sand people.  There  were  some  chorus  choirs  of  hundreds  which  sang 
to  the  echo  various  anthems,  and  especially  Luther's  battle  hymn,  "A 
Mighty  Fortress  is  our  God."  In  these  four  congresses,  covering  six 
days,  a  wide  field  of  topics  was  traversed.  ; 

"  The  Place  of  the  Lutheran  Church  in  History"  was  discussed  by 
Prof.  E.  J.  Wolf,  D.  D.,  of  Gettysburg,  Pa.  He  maintained  that  ''  with 
the  Lutheran  Church  as  the  first  army  that  waged  successful  war 
with  Rome,  modern  history  had  its  birth.  The  papacy  had  been  as- 
sailed again  and  again  only  to  emerge  from  every  contest  mightier 
and  prouder  and  wickeder  than  before,  its  foes  crushed  beneath  an 
iron  heel,  its  subjects,  including  kings  and  bishops  as  well  as  the 
masses,  prostrate  and  helpless  at  its  feet.  There  never  was  such  a 
despotism  as  that  of  the  Roman  hierarchy.  There  never  was  an  earthly 
power  so  absolute,  so  near  omnipotent.  It  was  the  supreme  tem- 
poral and  spiritual  authority;  it  held  in  subjection  men's  bodies  and 
their  souls;  it  was  sovereign  over  reason  and  over  conscience;  it  held 
in  subjection  the  most  powerful  monarch  as  well  as  the  slave,  divested 
of  every  vestige  of  freedom.  *  *  *  At  last  its  power  is  shaken 
and  shattered  from  one  end  of  Europe  to  the  other;  its  dominion  is 
torn  to  pieces;  its  rule  is  repudiated  and  its  fulminations  are  answered 
with  defiance,  and  its  yoke  falls  from  the  neck  of  millions. 

*'  How  was  this  revolution  of  the  Sixteenth  Century  effected,  and 
how  was  the  collossal  power  of  Rome  broken?  A  company  of  earnest 
believers  had  experienced  that  salvation  is  a  free  gift,  that  Christ 
atoned  for  all  actual  sins  of  men,  and  that  the  sinner  is  justified  by 
faith  alone.  They  found  this  to  be  the  doctrine  of  Scripture,  and  then 
began  to  preach  it  and  teach  it,  sing  it  and  live  it  everywhere.    The 


Rev.  Lee  M.  Heilman,  D.  D.,  Chicago. 


1028 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Latheranism 
the  Keynote  of 
the  Keforma- 
tion. 


f: 


Lutheran 
History. 


result  was  the  vanishing   of    spiritual    darkness    before    the    rising 

sun. 

***** 

"  Other  communions  in  opposition  to  Rome  came  into  being,  and 
with  largely  the  same  ideas,  but  not  simultaneously.  No  other  church 
can  claim  to  be  a  twin  sister  to  the  Lutheran.  Zwingli  was  indeed  at 
work  as  early  as  Luther,  denouncing  some  crying  corruptions,  but  the 
historian  can  easily  premise  what  would  have  become  of  his  religio- 
political  reforms  had  it  not  been  for  the  impulse  which  came  from 
Wittenberg. 

"  It  was  two  years  after  the  presentation  of  the  Augsburg  confes- 
sion when  Calvin  espoused  the  principles  of  the  Reformation,  and 
fifteen  years,  therefore,  after  posting  the  ninety-five  theses. 

"  The  Lutheran  Confession  says  Doctor  Schaff  'struck  the  keynote 
to  the  other  evangelical  confessions.' 

"  This  church  is  the  great  mediating  power  between  ancient  and 
modern  Christianity.  She  struck  her  roots  deep  into  the  past  and 
enriched  her  strength  by  the  soil  of  the  church  in  every  age  between 
Luther's  and  that  of  the  apostles.  The  scholastic  development  of 
doctrine,  so  far  as  it  did  not  turn  away  from  the  Gospel;  the  incom- 
parable store  of  chants  and  creeds  and  prayers  and  hymns,  which  the 
faith  and  piety  of  centuries  had  accumulated,  eliminating  only  what 
was  impure — all  these  the  Lutheran  church  sought  to  preserve  and 
retain  as  far  as  practicable.  Her  liturgy  is  substantially  the  '  outline 
and  structure  of  the  service  of  the  western  church  for  a  thousand 
years.'  Her  conservatism  has  made  the  Lutheran  church  the  bulwark 
of  civil  liberty.  She  broke  the  spell  of  Rome,  and  she  wrought  on  the 
conscience  of  rulers  in  behalf  of  the  rights  and  needs  of  their  subjects. 
She  established  popular  education,  she  inculcated  individual  responsi- 
bility, she  taught  men  they  were  God's  children,  she  inspired  men  to 
appeal  from  the  earthly  oppressor  to  the  heavenly  avenger,  and  so 
rulers  learned  the  power  of  their  subjects  and  rtjckoned  not  only  with 
them,  but  with  the  One  v/hose  authorit}'  was  feared  more  than  their 
own.  The  Lutheran  church  thus  stands  in  history  as  the  upholder  and 
guardian  of  civil  order,  and  is  the  inspirer  of  those  political  ideas  which 
secure  human  rights  under  every  form  of  civil  polity." 

The  "Brief  Sketch  of  the  Lutheran  Church  in  the  United  States" 
was  assigned  to  Dr.  H.  W.  Roth,  of  Chicago.  **  Lutherans  have  been  in 
this  country  since  162 1  or  1622,  when  they  came  with  their  Dutch 
countrymen.  In  1636  came  the  Swedes  to  Delaware,  and  for  half  a 
century,  with  a  translation  of  Luther's  Catechism,  the  first  book  in  the 
red  man's  language,  they  taught  the  Gospel  of  peace  to  the  savage,  and 
so  mediated  actually  between  the  Indian  and  William  Penn  a  half- 
century  later.  The  Germans  came  in  large  accessions  during  the  fiery 
persecutions  of  the  Thirty  Years  War,  in  17 10  and  later.  The  present 
Lutheran  population  of  this  country  is  more  than  seven  millions,  or 
about  an  eighth  of  the  entire  population." 

'The    Essential    Qualifications   of    Luther    for    His    Work    as 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1029 


Reformer"  was  the  theme  of  an  address  by  Prof.  R.  F.  Weidner, 
Chicago.  "  Many  merely  English-speaking  have  had  access  to  criti- 
cisms on  the  'Table  Talk'  of  Luther,  or  some  of  the  many  other  of 
his  published  '  sayings,'  and  have  no  opportunity  to  know  the  sub- 
stantial and  meritorious  character  of  his  real  work.  Luther  was  more 
than  a  courageous  man.  Standing  at  the  Erfurt  University  as  the 
most  brilliant  in  mind,  and  later  on  laying  hold  on  truth  which  revo- 
lutionized the  world  and  its  theology,  was  an  index  to  the  genius  of 
the  man.  The  physical  endurance,  the  mental  acumen,  the  great 
nature  of  soul,  the  constant  diligence  and  the  profound  piety  of 
the  man,  made  him  the  great  reformer  raised  up  of  God." 

"  Higher  Criticism  and  the  Lutheran  Church  "  was  discussed  by 
Prof.  S.  F.  Breckenridge,  D.  D.,  Springfield,  Ohio.  "  The  Lutheran 
church  regards  the  Bible  or,  as  her  theologians  love  to  name  it, 
the  Word  of  God,  as  the  final  arbiter  of  all  questions  of  faith  and 
morals.  While  they  recognized  a  human  element  in  the  sacred 
writings  and  the  necessary  imperfections  due  to  it,  they  maintained 
that  they  are  a  revelation  from  God  through  the  instrumentality 
of  men  who  wrote  as  they  were  moved  by  the  Holy  Ghost.  The  con- 
fessions of  the  Lutheran  church  upon  the  authority  of  the  Scriptures 
declare,  they  'alone  will  remain  as  the  sole  judge,  rule  and  standard,' 
according  to  which,  as  the  only  touchstone,  all  doctrines  shall  and 
must  be  understood  and  judged  whether  they  be  good  or  evil, 
right  or  wrong.  Although  the  Lutheran  church,  especially  in  Ger- 
many, suffered  much  from  the  rationalistic  times  of  Semler  to 
those  of  Strauss  and  F.  C.  Baur,  the  old  faith  survives  in  the 
hearts  and  lives  of  the  mass  of  the  people  and  their  pastors.  The 
uniform  doctrine  of  Lutheran  professors  in  America  has  been  that  the 
Scriptures  are  the  Word  of  God  and  the  only  infallible  rule  of  faith 
and  morals.  The  higher  critics  hold  that  the  story  of  creation  as 
related  in  Genesis  is  without  historical  foundation.  It  is  the  production 
in  a  monotheistic  setting  of  an  Assyro-Babylonian  myth  to  account 
for  the  visible  universe.  The  story  of  paradise  and  the  fall  of  man  has 
a  like  origin,  and  was  invented  to  account  for  the  existence  of  evil. 
The  story  of  the  tower  of  Babel  is  an  attempt  to  account  in  a  "  pic- 
torial manner  for  the  diversity  of  speech."  Upon  this  method  nearly 
all  history  can  be  made  void.  The  church,  too,  can  afford  to 
wait  until  the  critics  are  agreed  among  themselves  and  until  their 
conclusions,  which  have  shifted  like  sandy  foundations,  for  years 
unsteady  and  unsettled,  until  they  have  reached  a  final  stage,  before 
Christian  teachers  consider  a  reconstruction  of  the  accepted  theology. 

"A  Standing  or  Falling  Church,  viz.,  Justification  by  F'aith,"  was 
the  theme  of  an  address  by  Prof.  F.  Pieper,  of  St.  Louis.  "By 
justification  we  understand  the  remission  of  sins.  Since  Christ  has 
already  perfectly  acquired  forgiveness  of  sins  for  all  men,  and  since 
this  forgiveness  is  offered  and  exhibited  to  men  through  the  means  of 
grace,  to-wit,  the  Gospel  and  the  sacraments,  the  only  means  on  our  part 
of  obtaining  forgiveness  of  sins  and  salvation  is  that  faith  which  accepts 


Lnther*8Qaal- 
ifications. 


"  Lntheranism 
and  the  Higher 
CriticiBm. 


Justification 
by  Faith. 


1030 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Lntheran 


Edacation. 


N  o     Church 
and  8tate. 


of  the  promise  of  God.  All  works  and  worthiness  of  our  own  are  en- 
tirely excluded  as  a  means  of  obtaining  remission  of  sins  or  justifi- 
cation. The  Lutheran  church  teaches  a  doctrine  of  election,  but 
rejects  that  of  a  limited  atonement  and  of  the  pretention  or  predesti- 
nation to  death." 

Prof.  F.  A.  Schmidt,  D.  D.,  of  Minneapolis,  Minn.,  treated  the 
same  theme  in  a  scholarly  manner. 

"  Best  Gifts  of  the  Father  to  the  Church,"  by  the  Rev.  Dr.  C.  Jen- 
sen, of  Brecklum,  Germany,  was  declared  to  be  "  a  devout  Scriptural 
and  intelligent  ministry." 

"The  Deaconess  Work  of  the  Lutheran  Church,"  by  Dr.  G.  U. 
Wenner,  of  New  York:  "Luther  had  recommended  and  wished  for 
deaconesses  as  Chrysostom  had  in  Constantinople.  The  modern  dea- 
coness work  began  in  1836,  at  Kaiserswerth-on-the-Rhine,  under  the 
Lutheran  pastor,  Fliedner.  Long  before  Luther's  time  this  office  had, 
through  the  system  of  nunneries,  fallen  into  disuse.  The  office  is  a 
a  divine  ministry,  to  be  exercised  in  leading  souls  to  Christ.  The 
afflicted,  the  unfortunate,  the  poor,  in  all  conditions  of  life,  are  to  be 
cared  for  by  the  teaching  and  comforting  power  of  woman.  Vows  are 
not  taken  to  prevent  any  from  abandoning  the  work.  The  sisters  con- 
nected with  the  General  Conference  of  Kaiserswerth  in  1861  were  1,197, 
in  twenty-seven  houses  and  two  fields  of  labor.  In  1891  there  were 
8,478  sisters,  in  sixty-three  houses  and  2,774  stations.  A  few  of  these 
only  are  in  America,  a  few  in  each  of  the  countries  of  Sweden,  Nor- 
way, Denmark  and  England,  but  the  greatest  number  are  in  Germany, 
and  of  the  sixty-three  houses  about  fifty-seven  are  Lutheran.  The 
General  Synod  has  now  several  young  ladies  in  training  at  Kaiserswerth 
to  promote  the  work  in  this  country." 

'*  Education"  was  treated  by  Prof.  E.  F.  Bartholomew,  Rock 
Island,  111.,  who  ably  urged  the  necessity  of  concentrating  efforts 
into  larger  institutions,  and  hold  up  a  high  standard  of  training.  The 
Lutheran  church  of  this  country  has  ten  young  ladies'  seminaries, 
forty-two  academies,  twenty-six  theological  seminaries  and  thirty-two 
colleges,  besides  sixty-six  orphan  homes  and  asylums. 

Prof.  H.  Sauer,  of  Fort  Wayne,  Ind.,  maintained  that  "we  love 
our  country,  and,  therefore,  love  our  parochial  schools."  There  is 
peril  in  educating  youth  in  mere  secular  studies,  and  omitting  the 
knowledge  of  the  things  which  develop  the  larger,  truer  manhood  and 
womanhood.  It  may  be  said  that  about  three  hundred  thousand  En- 
glish-speaking American  Lutheran  communicants  have  no  parochial 
schools. 

"The  Church  Should  be  Entirely  Free  from  State  and  State  from 
Church  Control,"  by  Prof.  A.  Crull,  of  Fort  Wayne,  Ind.:  This 
was  Luther's  sentiment,  for  he  employed  rulers  only  as  he  did  shoe- 
makers and  others,  as  belonging  to  the  common  priesthood,  to  do 
Christian  work. 

"  Fifty  Years  of  Sound  Lutheranism "  was  the  claim  Prof.  A. 
Gaebner,  of  St.  Louis,  made  for  the  Missouri  Synod.    While  they  re- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


1031 


"  The  Press  in 
dress  by  Rev.  V.  L. 
have  usually  each 
States  are  fifty-five 
enteen  Norwegian, 


gard  members  of  other  churches  as  children  of  God,  they  yet,  for 
forcible  reasons,  hold  that  "Lutheran  pulpits  are  for  Lutheran  minis- 
ters only,  and  Lutheran  altars  for  Lutheran  communicants  only." 
They  especially  emphasize  the  power  and  rights  of  the  laity  in  the 
conduct  of  church  government,  giving  the  people  the  equal  power 
with  pastors  to  select  and  ordain  men  to  the  sacred  office.  To  make 
the  laity  intelligent  for  their  work,  doctrinal  subjects  are  discussed 
in  their  synodical  meetings  and  the  young  are  thoroughly  catechised 
in  the  teachings  of  the  Scriptures. 

"The  Rite  of  Confirmation  and  the  Work  of  Catechisation,"  Rev. 
J.  N.  Kildahl,  of  Chicago,  said  were  human  methods  used  to  rear  up 
laity  and  youth  to  be  intelligent  and  devoted  members  of  the  church. 
The  instructions  imparted  are  meant  to  deepen  the  Christian  life  and 
to  bring  forth  in  the  young  the  fruits  of  regeneration.  Confirmation  is 
simply  a  human  form  of  admitting  the  baptized  into  public  fellowship 
with  the  church,  and  assuming  the  vows  of  baptism  openly  for  them- 
selves. 

the  Lutheran  Church  "  was  the  subject  of  an  ad- 
Conrad,  D.  D.,  of  Philadelphia.  The  periodicals 
a  peculiar  reason  for  existence.  In  the  United 
English  Lutheran  journals,  fifty-one  German,  sev- 
sixteen  Swedish,  four  Danish,  three  Finnish,  one 
Icelandic,  one  French  and  six  Hungarian.  There  are  besides  twenty 
publication  houses. 

"People  of  the  Reformation  on  This  Side  and  That  of  the  Sea,"  by 
the  celebrated  Dr.  Stoecker,  former  Court  Preacher  in  Berlin.  As  one 
who  now  labors  for  the  masses  of  the  people  in  the  capital  city  of 
Germany  he  could  speak  as  an  authority  upon  how  progress  is  made 
in  the  work  of  home  missions,  with  the  criticism  that  "  Germany  is 
now  seeking  after  too  many  new  things." 

'•  Sights,  Scenes  and  Life  Among  Scandinavian  Peoples,"  was  a 
lecture  illustrated  by  original  stereopticon  pictures,  by  Rev.  Dr.  M. 
W.  Hamma,  of  Baltimore,  who  gave  an  account  of  the  beauty  of  the 
country  and  especially  of  the  "  Midnight  Sun,"  and  portrayed  also  the 
character  of  the  people  in  their  daily  life,  in  home  and  society,  as  also 
of  their  sincerity  and  purity  in  religious  Lutheran  life.  All  felt  that 
such  a  people  need  no  missionaries  sent  among  them.  They  them- 
selves send  missionaries  to  foreign  fields.  In  Iceland  where  all  are 
Lutherans,  it  was  related  that  there  is  not  a  fallen  woman  in  the  coun- 
try, and  the  young  people  before  being  received  into  the  church  by 
confirmation  are  taught  to  conduct  family  devotions. 

On  "The  Mission  of  the  Lutheran  Church  in  America,"  Rev.  E. 
K.  Bell,  of  Cincinnati,  Ohio,  said  that  the  Saxon  who  had  conquered 
Rome  and  England  was  here  to  effect  his  mission  for  the  civil  and 
religious  condition  of  this  country.  The  mission  of  the  Lutheran 
church  here  is  assuming  surprising  proportions.  Thinking  people  are 
realizing  the  vastness  of  the  field,  the  unrivaled  opportunity,  the  limit- 
less resources  of  the  Lutheran  church,  and  the  pressing  needs  in 


The  Lutheran 
PreM. 


Scandinavian 
Scenes. 


1032  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

assuming  the  responsibilities  laid  on  this  communion.  The  church 
which  binds  itself  either  by  language  or  nationality  to  any  particular 
class  may  flourish  for  a  time,  but  its  decline  is  certain  and  its  power 
will  pass  away.  The  Lutheran  church  aims  to  take  the  world  for 
Christ. 

"The  Home  Mission  Field,"  presented  by  Rev.  S.  B.  Barnitz,  D.  D., 
Western  Secretary  of  the  Board  of  Home  Missions.  He  has  seen  the 
church  of  the  Reformation  in  the  northwest  save  counties  and  states 
and  territories  from  Romanism  and  rum.  It  was  Lutheran  legislators 
which  saved  South  Dakota  from  the  curse  of  the  lottery  scheme. 

"Lutherans  in  all  Lands,"  as  shown  by  Rev.  J.  N.  Lenker, 
have  a  kingdom  on  which  the  sun  never  sets.  In  Germany  there 
are  16,000  ministers,  22,500  churches,  29,300,000  baptized  members, 
61,000  parochial  schools,  and  6,731  deaconesses;  in  Denmark,  1,700 
ministers,  1,900  churches,  2,030,000  baptized  members,  3,100  paro- 
chial schools,  and  171  deaconesses;  in  Norway,  869  ministers,  960 
churches,  2,010,000  baptized  members;  in  Sweden,  2,541  ministers, 
2,514  churches,  4,764,000  baptized  members.  Total  in  Europe,  in- 
cluding Greece,  England,  Scotland,  Holland,  Switzerland,  and  others, 
24,416  ministers,  32,897  churches,  45,370,308  baptized  members,  89,764 
parochial  schools,  7,702  deaconesses.  In  Asia  there  are  252  minis- 
ters, 169  churches,  114,350  baptized  members,  756  parochial  schools 
and  42  deaconesses;  in  Africa,  328  ministers,  256  churches,  100,863 
baptized  members,  714  parochial  schools  and  44  deaconesses;  in 
Oceanica,  168  ministers,  410  churches,  137,294  members  and  180 
schools;  in  South  America,  62  ministers,  90  churches,  115,545  mem- 
bers, 90  schools;  in  Greenland,  United  States,  Canada  and  the  West 
Indies,  5,120  ministers,  9,135  churches,  7,012,500  members,  2,513 
schools  and  65  deaconesses.  The  grand  total  in  the  world  shows 
30,346  ministers,  42,877  churches,  52,850,660  baptized  members,  94,017 
parochial  schools  and  7,853  deaconesses. 


THE  LUTHERAN  WOMEN'S  CONGRESS. 

This  Congress  convened  September  14th,  in  the  Hall  of  Washing- 
ton, Mrs.  J.  Mellander,  of  Chicago,  presiding.  Mrs.  Charles  Henrotin,  the 
Vice-President  of  the  Woman's  Branch  of  the  Congress  Auxiliary  of  the 
World's  Columbian  Exposition,  gave  the  address  of  welcome. 

Mrs.  A.  V.  Hamma,  of  Baltimore,  Md.,  followed  with  the  greeting 
of  the  Lutheran  Women  of  America  to  the  Lutheran  Women  of  all 
Women?  lands  where  the  Lutheran  doctrine  is  set  forth.  She  addressed  the 
women  of  Germany,  **  where  Lutheranism  was  born,  where  it  is  the  state 
church,  where  the  people  in  all  ranks  of  life,  from  the  peasant  to  the 
imperial  family  worship  their  Maker  in  the  same  manner,  where  one 
may  go  from  the  depths  of  the  forest  to  the  banks  of  the  Rhine  and 
find  the  people  with  one  accord  singing  the  chorals  of  the  old  historic 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


1033 


church;  the  women  of  Scandinavia,  the  land  of  the  midnight  sun, 
where  also  the  Lutheran  is  the  reigning  religion;  from  the  mountains 
to  the  Fjods  they  know  of  but  one  manner  in  which  to  worship.  It  is 
a  matter  of  thankfulness  that  the  Norwegians,  the  Swedes  and  the 
Danes  are  a  part  of  the  Lutheran  church.  The  people  of  Hungary,  a 
million  of  whom  struggle  under  trials  allowed  by  the  emperor;  of  Ice- 
land, the  country  of  avalanches,  volcanoes  and  hot  springs  where 
nature  seems  to  have  conspired  to  drive  humanity  from  her  ice-bound 
coast;  of  India,  which  is  now  awakening  from  her  lethargy  and  realizing 
the  importance  of  the  Christian  religion."  Mrs.  Hamma  also  urged 
definite  action  in  forming  a  league  for  the  union  of  all  Lutheran  women. 

This  greeting  was  responded  to  by  Mrs.  Alfred  Spiess,  of  Ger- 
many; Mrs.  Artur  Leffler,  of  Sweden;  Mrs.  Th.  Dahl,  of  Norway; 
Mrs.  Nic  Beck  Meyer,  of  Denmark;  Mrs.  Sigrid  Magnusson,  of  Ice- 
land, and  Dr.  Anna  S.  Kugler,  of  India. 

/'The  Future  of  the  Lutheran  Church;  Its  Youth, "by  Mrs.  Beegle, 
of  Atchison,  Kan.  Mrs.  Beegle  emphasized  the  importance  of  inter- 
esting the  younger  members  in  the  actual  church  work.  Luther,  as  a 
child,  went  about  singing  carols  and  encouraged  singing  among 
children;  following  that  example  it  seemed  appropriate  to  introduce  a 
choir  of  children,  which  sang  one  of  the  carols  which  he  had  written 
for  his  son,  Hans. 

''Woman's  Influence  on  Church  and  Home,"  was  the  concluding 
paper  of  the  evening,  by  Mrs.  Nellie  Blessing  Eyster,  of  San  Francisco, 
Cal.  Mrs.  Eyster  handled  the  topic  with  great  skill,  enumerating  the 
various  ways  in  which  the  mother  may  control  and  direct  in  her  own 
family  the  tendencies  which  she  is  anxious  to  develop;  and  in  church 
life  by  her  influence  and  example  guide  others  in  the  straight  and 
narrow  path. 

Thd  following  morning  the  congress  convened  in  Hall  VI.  Each 
synod  having  its  own  synodical  body  organized  for  the  purpose  of 
doing  missionary  work,  it  was  deemed  advisable  to  devote  one  session 
to  this  topic,  Mrs.  E.  S.  Prince,  of  Springfield,  Ohio,  taking  up  the 
work  of  the  General  Synod  and  telling  of  the  efficient  work  done  in 
assisting  the  struggling  missions  to  reach  an  independent  basis.  The 
work  of  the  other  synods  is  carried  on  in  a  very  similar  manner.  Miss 
Mary  Swenson,  of  Chicago,  read  a  paper  on  The  Work  of  the  Augustana 
Synod,  Miss  Laura  Sherer,  of  Marion,  Va.,  on  the  United  Synod  of  the 
south,  and  Mrs.  Th.  Dahl,  of  Stoughton,  Wis.,  on  The  United  Nor- 
wegian Church. 

The  afternoon  session  was  devoted  to  the  topic  of  "Deaconess  Work." 
This  work,  having  been  originated  by  a  German  Lutheran,  has  been 
carried  on  successfully  for  several  years,  so  the  topic  was  full  of  inter- 
est. Miss  Tillie  Benzon,  of  Chicago,  read  a  paper  written  by  Miss 
Emma  Endlich,  of  Reading,  Pa.,  describing  the  work  in  its  fullest 
details,  from  its  inception  until  the  present  time,  telling  how  these 
devoted  women  sacrificed  comforts  and  even  necessities  of  life  to  min- 
ister to  those  in  want  and  sorrow.  In  this  country  there  are  eleven 
66 


Woman's  In- 
fluenc*. 


Deaconess 
Work. 


Woman     i  n 
Dhr 
Work. 


1^034  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

deaconess  institutions  with  four  mother  houses,  as  the  training  schools 
are  called,  and  from  which  the  deaconesses  are  sent  to  other  places. 

A  paper  on  Norwegian  Deaconess  Work,  written  by  Professor 
Sverdrup,  was  read  by  Miss  Emma  Johnson,  of  Chicago.  It  treated 
the  Norwegian  part  of  this  noble  work.  Sister  Elizabeth  Fedde,  of 
Brooklyn,  N.  Y.,  the  first  Norwegian  deaconess  in  this  country,  was 
present  and  accepted  the  invitation  to  say  a  few  words  to  the  audience; 
she  thrilled  her  hearers  by  her  graphic  description  of  the  work,  how 
at  times  in  the  early  part  of  their  existence  they  knew  not  where  the 
supplies  for  the  next  day  were  to  come  from.  Friends  have  been  won 
for  the  cause  since  that,  and  the  movement  is  no  longer  obliged  to 
struggle  for  its  existence.  The  session  closed  with  a  discussion,  in 
which  many  participated,  on  the  subject  of  the  formation  of  a  union 
or  league  of  all  Lutheran  women. 

In  the  evening  a  poem  written  by  Rev.  Dr.  W.  H.  Luckenbach, 
entitled  "Woman  in  Christian  Work,"  and  dedicated  to  the  Lutheran 
c'hTiTtian  Women's  Congress  Committee,  was  read  by  Mrs.  J.  B.  Badgely,  of 
Middleburg,  N.  Y.  A  paper  followed  on  the  subject  of  ''Women  in 
Sunday-school  Work,"  by  Mrs.  Emma  B.  SchoU,  of  Baltimore,  Md. 
Mrs.  SchoU  thought  women  to  be  the  ideal  Sunday-school  workers; 
that  instinct  seemed  so  strongly  developed,  it  was  possible  for  them 
to  decide  the  necessities  of  each  individual  case  at  once  and  proceed 
in  a  manner  which  would  produce  the  desired  result. 

The  speaker  of  the  evening,  Dr.  A.  S.  Kugler,  of  Guntoor,  India, 
was  then  introduced.  Dr.  Kugler  has  been  a  missionary  of  the  Lutheran 
church  in  India  for  twelve  years,  having  been  graduated  by  the  Penn- 
sylvania Medical  College.  She  is  well  able  to  minister  to  the  physical 
in  addition  to  the  mental  needs  of  the  natives.  The  religious  beliefs 
and  superstitions  which  the  people  still  hold  sacred,  do  much  toward 
making  the  life  of  the  Hindu  women  the  most  wretched  on  earth.  A 
widow  is  held  responsible  for  the  death  of  her  husband,  and  if  she  is 
permitted  to  exist,  it  is  only  to  lead  the  life  of  the  most  miserable  of 
slaves.  In  case  of  illness,  medical  attendance  has  been  denied  the 
women,  as  men  are  not  allowed  to  enter  their  apartments,  and  it  is  only 
in  comparatively  recent  years  that  women  understanding  medicine 
have  gone  out  to  the  work.  The  crying  need  at  present  is  a  hospital, 
and  for  this  purpose,  money  is  now  being  collected.  Dr.  Kugler 
illustrated  her  talk  with  specimens  of  work  done  by  the  native  pupils 
in  the  Guntoor  and  Rajah  mundry  schools,  which  were  especially 
interesting,  coming  such  a  distance  from  children  of  whom  we  expect 
so  little. 

Resolutions  were  adopted  to  form  a  National  Lutheran  Woman's 
League. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


1035 


PRESBYTERIAN  CHURCH  CONGRESS. 

The  presentation  of  the  Presbyterian  Church  at  the  World's  Par- 
liament of  Religions  was  made  at  the  Presbyterian  Congress  held  on 
the  17th  of  September.  The  first  session  of  the  congress  was  opened 
at  2:30  P.M.,  in  the  Hall  of  Washington  (Art  Institute),  by  the  Rev 
John  L.  Withrow,  D.  D.,  pastor  of  the  Third  Presbyterian  church, 
Chicago,  president  of  the  congress.  Dr.  Withrow  said,  among  other 
things:  **  If  one  were  to  judge  Presbyterians  by  the  display  they  make  on 
public  occasions,  he  might  come  to  the  conclusion  that  they  are  not 
an  active  people.  But  this  would  be  a  mistake.  Presbyterians  are 
pre-eminently  a  people  of  deeds  rather  than  words.  They  have  always 
been  forward  in  every  cause  requiring  self-sacrificing  effort  in  the  ad- 
vancement of  the  Kingdom  of  Christ.  They  are  conservative  in  their 
beliefs,  progressive  in  their  methods,  and  broad  or  catholic  in  their 
spirit.  Sometimes  we  are  represented  as  narrow  and  bigoted;  there 
is  nothing  farther  from  the  truth.  We  do  not  require  of  our  church 
members  subscription  to  any  creed  or  confession.  The  simple  and  sin- 
gle condition  of  membership  is  faith  in  Jesus  Christ  as  the  personal 
Saviour  of  the  believer.  Any  believer  in  Christ  is  entitled  to  enter  and 
is  admitted  into  the  church.  The  Westminster  Confession  is  sub- 
scribed to  only  by  officers,  or  ministers  and  elders,  and  they  are  only 
required  to  subscribe  to  it  as  containing  the  system  of  doctrine  taught 
in  the  Bible.  Thus  we  give  the  largest  freedom  to  everybody  that 
enters  into  our  ministry.  The  Presbyterian  church  is  slow  to  take 
notice  of  departures  from  its  standards  and  long  suffering  toward 
offenders.  It  is  only  very  rarely,  and  when  the  man  she  deals  with 
shows  a  particularly  stubborn  or  ugly  disposition,  that  she  lays  her 
hand  on  him  and  asks  him  to  desist  or  deprives  him  of  standing.  But 
when  roused,  the  Presbyterian  church  is  tenacious  and  persistent.  It 
believes  in  the  doctrine  of  the  perseverance  of  the  saints.  The  men 
whom  it  has  reared  have  been  men  of  action  and  strength,  men  of  pur- 
pose and  character.  It  is  a  delight  to  serve  her,  and  the  Master 
through  her.     It  is  a  privilege  to  testify  for  her." 

Dr.  Withrow  then  introduced  the  speakers  of  the  afternoon  ses- 
sion and  they  participated  in  the  following  order: 

"Presbyterian  History,"  by  the  Rev.  Andrew  C.  Zenos,  D.  D., 
Professor  of  Biblical  and  Ecclesiastical  History  in  the  McCormick 
Theological  Seminary,  Chicago.  The  contents  of  the  paper  were,  in 
substance,  as  follows:  "  Presbyterianism  is  distinguished  from  other 
forms  of  evangelical  Christianity,  in  the  first  place,  by  its  polity  and 
then  by  its  system  of  doctrine;  the  latter  is  historically  associated  with 
it,  but  is  not  logically  inseparable  from  it.  Presbyterianism  has  ex- 
isted and  may  exist  dissociated  from  the  Calvinistic  system  of  doc- 
trine. With  reference  to  its  form  of  government,  Presbyterianism 
claims  that  it  is  to  be  found  in  the  New  Testament.  It  is  to  be  found, 
not  as  the  exclusive  system  of  the  New  Testament,  for  the  New  Testa- 
ment contains  teaching  regarding  polity  only  in  solution;  in  order  to 
precipitate  thjs  teaching  and  have  it  crystallize  it  is  necessary  to  infuse 


Dr.  Withrow 
on   Preebyteri' 


Presbjterian 
History. 


1036  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

into  the  solution  the  element  of  human  wisdom.  All  forms  of  church 
polity  are  results  of  the  mixture  of  the  divine  teaching  and  the  human 
wisdom,  that  adapts  it  to  actual  and  differing  conditions.  In  other 
words,  Presbyterianism  bases  itself  on  the  theory  that  the  New  Testa- 
ment furnishes  the  foundations  of  practical  church  government,  and 
on  these  foundations  many  structures  may  be  erected,  but  none  that 
will  better  fit  the  foundations  or  carry  out  their  architectural  sugges- 
tions. Upon  this  understanding  of  it  Presbyterianism  does  not  need 
to  trace  its  history  back  to  the  apostolic  age  through  the  Waldensees, 
Origin  of  Pres-  ^^^  Culdccs,  or  any  other  historic  forms  or  peoples.  When  asked  for 
byterianism.  its  historic  origin  in  its  present  well-defined  form,  it  points  back  to  the 
period  of  the  Reformation  when,  under  the  stress  of  animated  contro- 
versy, scholars  and  churchmen  went  to  the  Bible  to  find  just  what  was 
taught  in  it.  And  that  appeal  to  the  fountain  of  all  authority,  and 
arbiter  of  all  questions  for  the  Protestant,  resulted  in  the  enunciation 
of  the  great  principles,  that  Christ  is  the  Head  of  the  church,  that  the 
church  is  one  body,  that  it  is  endowed  with  authority  over  its  mem- 
bers, that  this  authority  must  be  exercised  through  representatives, 
that  these  representatives  as  representing  the  same  authority  must  be 
equal,  and  finally,  that  the  church  as  a  whole  should  govern  its  parts 
leading  to  a  system  of  graded  judicatories. 

"These  principles  were  reached  not  at  once,  but  gradually;  not  by 
a  single  individual,  but  by  different  students  of  the  Word  in  different 
local  centers.  In  the  course  of  controversy  the  system  has  been  some- 
times called  the  Genevan  and  assigned  to  Calvin  as  its  framer.  If 
such  assertions  mean  that  Calvin  was  its  most  illustrious  exponent 
during  the  age  of  the  reformers  they  may  pass  unchallenged;  but  if 
they  mean  that  the  system  was  elaborated  or  invented  by  Calvin  for 
the  first  time  they  are  not  true.  Long  before  Calvin  Zwingli  had 
organized  the  Swiss  Reformation  on  Presbyterian  principles.  It  was 
adopted  in  Holland  and  associated  there,  after  a  remarkable  struggle, 
with  the  doctrinal  system,  which  has  ever  since  remained  almost  indis- 
solubly  interwoven  with  it. 

*Tn  Great  Britain  it  found  special  favor  in  Scotland.  Here  the 
idea  of  the  covenant  as  a  constructive  principle  in  society  was  already 
familiar,  and  with  its  democratic  tendency  it  prepared  the  way  for 
Presbyterianism.  The  system  was  formally  adopted  in  1560  in  an 
inchoate  form;  the  starting  point  was  the  general  assembly  and  pres- 
byteries were  the  weekly  meetings  of  ministers.  Little  by  little  it  as- 
sumed more  and  more  definiteness.  In  England  its  first  appearance  was 
notunder  auspicious  circumstances.  Political  influencesandconditions 
were  against  it.  The  rulers  of  the  state,  having  wrested  the  control  of 
the  church  from  the  hands  of  the  Roman  Catholic  hierarchy,  were  not 
willing  to  surrender  it  into  the  hands  of  the  people.  But  popular 
ideas  steadily  gained,  and,  in  spite  of  all  that  the  Stuarts  could  do  to 
keep  the  reigns  of  government  in  their  own  hands,  the  tide  in  favor  of 
popular  government,  both  in  the  state  and  in  the  church,  was  dest'ined 
tQ  overwhelm  them,     In  1640  the  long  parliament  met  ^nd  was  con- 


Prof.  A.  C.  Zenos,  D.  D.,  Chicago. 


1038 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Puritans  trolled  by  the  Puritans.  But  the  Puritans  were  a  mixed  class,  includ- 
» Mixed  Class,  ingmoderate  Episcopalians,  Presbyterians  and  Independents.  Though 
the  strength  of  these  elements  was  not  formally  tested,  from  the  be- 
ginning the  Presbyterians  were  in  the  majority.  But  the  dissensions 
among  the  Puritans  prevented  the  adoption  of  any  of  its  forms  perma- 
nently. Byappointmentof  the  Long  Parliament  an  assembly  of  divines 
met  at  Westminster  in  1643,  to  revise  the  Thirty-nine  Articles  and  pro- 
vide a  form  of  government  for  the  English  church.  This  assembly 
found  little  difficulty  in  formulating  a  Confession  of  Faith,  which  it 
was  led  to  do  by  circumstances  instead  of  revising  the  Articles.  But 
the  task  of  devising  a  plan  of  government  proved  a  far  more  difficult 
task.  It  was  the  desire  of  the  majority  that  all  should  agree  on  this 
point.  It  would  have  been  a  comparatively  easy  matter  to  coerce  as 
small  a  minority  as  the  Independents  and  Erastians  combined  consti- 
tuted, but  the  Presbyterians  hoped  and  worked  for  unanimity.  They 
believed  in  the  soundness  of  their  principles  and  in  the  efficacy  of  free 
discussion  in  bringing  about  the  result  they  desired  to  reach.  Thus  it 
came  to  pass  that  much  time  was  consumed  in  long,  diffuse  repetitious 
and  ultimately  fruitless  debates  over  the  minutest  details  of  the  ques- 
tion of  polity.  Meanwhile  the  Independents,  under  Cromwell,  came 
to  the  ascendancy  in  the  political  sphere  and  Presbyterianism  received 
a  fatal  blow  in  England. 

"  Yet  while  it  was  thus  effectually  checkmated  in  England  a  new 
Presbyterian-  field  was  opened  for  it  in  the  New  World.  Already  before  the  acces- 
Worid.*^^^*^  sion  of  Cromwell  to  power,  many  had  ventured  to  cross  the  ocean  in 
search  of  a  place  where  they  might  exercise  religious  freedom  un- 
molested. Through  the  seventeenth  century  the  stream  of  emigration 
continued.  And  as  in  its  origin  so  in  its  transplantation  from  the  Old 
World  into  the  New,  Presbyterianism  was  not  controlled  or  directed 
by  one  man  or  one  center.  It  came  not  from  one  region,  but  from 
well-nigh  every  country  where  it  had  found  adherents.  The  French 
Huguenot,  the  German  and  Dutch  Reformed,  the  Scotch  Covenanter 
and  the  English  Puritan  planted  their  colonies  and  set  up  their  institu- 
tions on  these  shores.  Until  the  beginning  of  the  eighteenth  century 
these  elements  worked  together.  Then  those  that  used  the  English 
language  in  their  services  of  worship  moved  for  a  more  compact 
organization.  In  this  they  found  a  most  efficient  leader  in  the  inde- 
fatigable Francis  Makemie.  The  first  presbytery  was  organized  in 
Philadelphia  in  1705.  This  step  led  to  a  new  impulse  and  growth,  and 
a  decade  had  scarcely  passed  before  it  was  followed  by  the  organiza- 
tion of  the  first  synod.  This  was  in  1716.  In  1729  the  synod  passed 
the  adopting  act,  making  the  Westminster  confession  the  authorita- 
tive creed  of  the  church.  Thus  after  a  quarter  of  a  century  of  ex- 
istence without  a  creed  the  church  had  a  standard.  Subscription  was 
required  to  the  essentials  only.  But  even  thus  those  in  the  church 
who  had  come  from  New  England  were  not  entirely  satisfied.  Two 
parties  therefore  began  to  appear.  One  for  the  strict  and  one 
for  the  loose  interpretation  of  the  constitution.    The  question  of  the 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


1039 


educational  qualifications  of  the  ministry  began  to  be  discussed  about 
the  same  time  in  consequence  of  the  revivals  led  by  the  Tennents 
and  the  increased  demand  for  ministers.  These  discussions  led  to  the 
rupture  of  1746  between  the  "old"  and  the  *'new  sides,"  But  the 
differences  between  these  sides  were  not  essential  and  in  1758  the 
breach  was  healed.  Then  came  a  season  of  growth,  and  the  organiza- 
tion of  the  church  was  completed  in  1788  with  the  meeting  of  the 
first  general  assembly.  The  question  of  the  education  of  the  ministry 
was  destined  to  reappear,  ana  this  time  lead  to  the  more  permanent 
division  between  what  has  been  known  as  the  Cumberland  Presby- 
terians and  the  mother  church.  In  1801  a  "  plan  of  union"  was  agreed 
upon  between  the  Congregationalists  and  the  Presbyterians  for  the 
more  effectual  carrying  out  of  the  missionary  enterprises  of  both 
denominations.  While  this  measure  inured  to  the  benefit  of  Presby- 
terianism  numerically,  it  also  resulted  in  the  lowering  of  the  standards 
to  such  an  extent  that  many  conservatives  became  alarmed.  The 
difference  between  the  parties  grew  until  definite  efforts  were  made  to 
settle  the  question  in  the  trials  of  Albert  Barnes  and  Lyman  Beecher. 
In  these  trials  the  party  favoring  the  looser  interpretation  of  the 
standards  prevailed;  but  the  opposite  party  continued  gaining,  and  in 
1837  took  action  which  led  to  the  disruption  of  the  old  and  new 
schools.  The  reunion  of  1870  brought  these  two  schools  together,  but 
meanwhile  the  war  of  the  rebellion  caused  another  division  that  still 
remains." 

*•  Presbyterianism  has  been  reproached  for  these  disruptions.  While 
the  spirit  of  disunion  is  not  to  be  justified,  it  must  be  recognized,  on 
the  other  hand,  that  disruption  under  given  circumstances  is  unavoid- 
able, and  if  the  unity,  peace  and  purity  of  the  church  are  the  objects 
to  be  aimed  at  by  its  organization,  the  Presbyterian  church  may  be 
forgiven  if  in  the  effort  to  secure  the  last  it  has  not  always  succeeded 
in  preserving  the  other  two.  But  it  is  not  true  that  the  existence  of 
disruption  in  its  history  is  an  evidence  of  the  lack  of  catholicity  in  it. 
Rather  may  it  be  safely  said  that  whenever  the  reunion  of  Christendom 
is  effected  Presbyterianism  will  be  found  in  the  forefront  of  those  who 
have  labored  the  most  zealously  for  it." 

*'  Presbyterian  Doctrine,"  by  the  Rev.  Timothy  G.  Darling,  D.  D., 
Professor  of  Systematic  Theology  in  Auburn  Seminary,  Auburn,  N.  Y. 
The  gist  of  this  paper  was  as  follows:  ''The  chief  peculiarity  of 
Presbyterianism  is  its  definite  system  of  doctrine.  It  stands  for  the 
principle  that  the  knowledge  of  the  truth  must  precede  and  condition 
the  Christian  life.  Faith  is  nothing  without  something  definite  as  its 
object.  The  realization  of  the  ideals  given  in  the  Scriptures  can  only 
take  place  to  the  extent  that  these  ideals  are  understood  and  held  as 
convictions.  The  doctrinal  standards  of  Presbyterianism  are  definite, 
positive  and  systematic.  It  does  not  encourage  the  view  that  truths 
held  separately  are  complete  or  effective;  but  that  they  undoubtedly 
are  when  carefully  correlated  and  associated  with  one  another  in  a  con- 
sistent scheme.  It  proceeds  therefore,  on  the  assumption  that  the 
Scriptures  contain  a  system  of  doctrine* 


Plan  of  Union. 


Presbyterian 
Doctrine 


1040  THE  WOkLb'S  CONGRESS  OE  EELIGIONS. 

*'  This  system  has  a  center  and  a  circumference,  parts  and  mem- 
bers. The  cental  place  in  it  is  occupied  by  God  Himself.  The  corner- 
stone of  it  is  the  sovereignty  of  God.  God  holds  and  controls  the 
universe  absolutely  and  effectively  and  from  eternity.  He  does  not 
go  about  either  in  inherent  or  self-imposed  impotency  depending  for 
the  next  move  on  the  action  of  limited  changeable  creatures. 

"The  place  of  man  in  the  system  is  that  of  a  creature  made  in  the 
image  of  God  but  fallen  into  utter  ruin  and  needing  restoration  to  his 
former  condition.  Man,  however,  has  not  the  power  in  himself  to  lift 
himself  out  of  his  fallen  condition.  His  state  is  described  as  spiritual 
death.  If  he  shall  live  again  it  must  be  by  a  process  of  resurrection; 
but  this  process  is  from  outside  not  from  within.  Regeneration  is  thus 
independent  of  man's  own  activity. 

"  Man  is  saved  because  of  the  sacrifice  of  Jesus  Christ,  which  is  an 
expiation  of  sin  and  a  propitiation  of  God.  The  question  whether  this 
expiation  or  atonement  is  limited  or  unlimited  should  have  no  place 
in  a  system;  it  is  an  atonement  not  to  man  but  to  God.  The  invitation 
should  be  extended  to  all  to  accept  this  atonement  and  be  saved.  As 
God's  purpose  cannot  be  thwarted,  those  who  are  regenerated  and 
have  received  God's  grace  persist  in  it  to  the  end." 

The  Rev.  David  Schley  Schaff,  D.  D.,  pastor  of  the  Westminster 
Presbyterian  church,  of  Jacksonville,  111.,  read  a  paper  on  "Presbyteri- 
anism  and  Education,"  as  follows  in  substance:  "Christianity  and 
education  are  inseparable.  Throughout  the  whole  history  of  the 
Christian  church  this  alliance  has  been  noticeable.  Especially  at  the 
time  of  the  Reformation,  however,  did  the  essential  character  of  this 
alliance  shine  forth.  The  fundamental  principles  of  the  Reformers 
required  them  to  lay  stress  on  the  education  of  each  Christian.  The 
study  of  the  Bible  by  the  individual  could  not  be  insisted  on  without 
education. 

"Presbyterianism,  more  intensely  than  either  generic  Christianity 
Prwbfttrian-  or  the  Protestant  form  of  it,  is  allied  to  education.  First,  it  is  adapted 
by  its  peculiarities  to  foster  education.  Ihis  adaptation  is  to  be  seen 
first  of  all  in  the  emphasis  it  lays  on  the  sermon.  The  exposition  of 
the  Word  is  the  principal  part  of  its  public  worship.  The  minister  is 
chiefly  a  preacher  and  teacher;  the  sermon  is  a  discourse  of  instruc- 
tion, not  a  harangue;  its  object  is  to  train  the  mind  so  that  it  can 
grasp  and  use  the  truth  as  given  in  the  Scriptures.  The  worship  of 
the  church  does  not  appeal  to  the  aesthetic  faculty  or  to  the  emotions 
as  do  those  of  some  other  denominations,  but  to  the  intellect. 

"Second,  this  adaptation  is  to  be  seen  in  its  doctrinal  system. 
The  Calvinistic  pulpit  has  been  characterized  by  doctrinal  preaching. 
The  creed  and  catechisms  of  Presbyterians  are  intellectual  systems. 
To  understand  them  the  membership  of  the  church  needs  intelligence. 
The  Westminster  standards,  though  somewhat  too  severe  and  cold  in 
their  conception  and  expression  and  minute  in  detail,  are  admirably 
adapted  to  stimulate  thought.  They  also  require  a  certain  amount  of 
cultivation  in  order  to  be  understood  and  accepted.  And  these  creeds 
grc  meant  to  be  used  by  the  people. 


i«m  aad  Eda 

MtittQ. 


W^  WORLD'S  CONGRESS  OF  kELlGiONS,  l04l 

Third,  this  adaptation  is  seen  in  the  stress  laid  by  Presbyteri- 
anism  on  the  activity  of  the  laity  in  the  management  of  church  affairs. 
It  finds  in  the  New  Testament  directly  or  by  implication  principles 
which  lay  on  the  layman,  a  part  of  the  burden  of  the  government  and 
discipline  of  the  church.  To  do  his  work  well  in  this  regard  the  lay- 
man must  equip  himself  for  it.  This  is  also  true  of  his  position  in 
church  judicatories,  such  as  the  session,  the  presbytery,  the  classis,  the 
synod  and  the  general  assembly. 

"Fourth,  this  adaptation  is  seen  again  in  the  emphasis  laid  on  a 
personal  acquaintance  with  the  Scriptures.  In  the  Bible  is  sound 
authority.  The  ultimate  court  of  appeal  is  the  Bible  not  any  of  the 
judicatories  of  the  church.  But  each  individual  must  reach  this  court 
for  himself.  It  is  to  be  supposed  that  the  Presbyterian  church  holds, 
and  will  hold  to  the  inerrancy  of  the  Bible  even  in  matters  of  non- 
essential nature,  such  as  geographical  and  historical  details.  But 
whatever  difference  of  opinion  there  may  be  on  this  point  the  Script- 
ures are  undoubtedly  the  infallible  rule  of  faith  and  practice  to  every 
loyal  Presbyterian,  and  the  church  demands  their  acceptance.  The 
Bible,  however,  from  its  variety  of  content  and  comprehensiveness  of 
scope,  is  in  itself  the  means  of  a  liberal  education  to  the  one  that 
makes  good  use  of  it. 

"Secondly,  in  its  actual  history  Presbyterianism  has  proved  itself  TheFriendof 
the  friend  of  education.  The  Calvinistic  system  in  New  England  may  Education, 
be  considered  the  source  of  inspiration  for  the  large  and  useful  educa- 
tional work  of  that  section.  Presbyterianism  as  a  distinct  form  of 
Calvinism  founded  the  Log  College  in  1746,  which,  under  the  names  of 
the  College  of  New  Jersey  and  Princeton  College,  has  had  such  a 
brilliant  history.  It  was  here  that  some  of  the  ablest  and  most  emi- 
nent divines  of  the  church  have  labored,  such  as  Jonathan  Dickinson, 
Jonathan  Edwards,  Witherspoon  and  a  host  of  others  down  to  the 
Alexanders  and  the  Hodges  and  Dr.  James  McCosh,  not  to  speak  of 
any  now  living  and  in  office.  The  first  theological  seminary  in  America 
was  founded  by  the  Reformed  church  in  New  York  city,  in  1804;  then 
came  Andover,  then  Rutgers  in  1810,  then  Princeton  in  1812,  then 
Lane,  Auburn, Union,  McCormick,  Xenia,  Allegheny,  Columbia,  Hamp- 
den Sidney,  Lancaster  and  others  representing  different  types  of  the 
Reformed  faith. 

"Finally,  the  Presbyterian  church  makes  provision  for  education 
through  all  its  organized  agencies.  Through  its  Board  of  Foreign 
Missions  it  plants  schools  and  colleges  in  foreign  countries.  The  work 
of  its  Home  Missionary  Board  consists  partly  in  founding  and  foster- 
ing schools  in  the  new  regions  of  this  land.  Its  Board  of  Freedmen 
cares  for  the  education  of  the  colored  population.  It  has  a  special 
board,  whose  object  is  to  aid  needy  young  men  through  their  aca- 
demic, collegiate  and  seminary  course  on  their  way  to  the  ministry. 
It  has  another,  whose  sole  object  it  is  to  assist  to  self-support  newly 
founded  institutions  of  learning. 

"  In  every  way  possible,  therefore,  it  puts  the  cause  of  education 


1042 


THE  WOkLD'S  CONGRESS  OP  RELIGIONS. 


rian- 


,  Presb:  , 

ism  a  Missioi 
ary  Religion. 


PreHbyterian 
Beouion. 


on   high   ground.     It   believes   that   a  sound   and  well-trained  mind 
is  the  best  possible  preparation  for  a  full  and  free  spiritual  life." 

The  evening  session  of  the  congress  was  held  by  invitation  of  the 
Parliament  of  Religions  in  connection  with  the  Parliament  in  the 
Hall  of  Columbus.  The  first  paper  was  read  by  the  Rev.  Herman  D. 
Jenkins,  D.  D.,  pastor  of  the  First  Presbyterian  church  of  Sioux  City, 
Iowa.  The  substance  of  the  paper  was  as  follows:  ** American  Pres- 
byterianism  has  been  always  animated  by  the  missionary  spirit.  It 
was  started  not  for  the  purpose  of  founding  a  sect  but  of  evangelizing 
the  colonists.  It  was  a  movement  not  to  oppose  any  other  church  but 
to  advance,  not  to  divide  but  to  multiply.  The  Presbyterian  Church 
in  America  thus  moved  toward  the  needs  of  men.  It  made  its  home 
in  the  pioneer's  cabin;  its  house  of  worship  it  built  in  the  clearing.  It 
grew  with  the  growth  of  the  nation.  Each  wave  of  growth  carried 
with  it  the  Presbyterian  form  of  Christianity.  Thus  at  present  Pres- 
byterianism  is  preached  in  more  than  twenty  languages  throughout 
the  land  and  everywhere  it  finds  a  home.  It  is  not  limited  to  the  East 
or  to  the  West.  In  New  Jersey  four  per  cent,  of  the  population  accept 
it  and  the  same  proportion  in  the  Indian  Territory.  Its  home  mission- 
ary activity  is  most  zealous  and  widespread.  In  consequence  it  has 
grown  much  faster  than  the  population  of  the  country.  While  the  lat- 
ter has  been  multiplied  sevenfold  during  the  last  hundred  years,  Pres- 
byterianism  has  grown  fortyfold.  Evidently  God  has  blessed  it  as  a 
missionary  church. 

*'  Its  foreign  missionary  work  is  not  less  remarkable  for  extent  and 
results.  It  has  nearly  seventeen  hundred  missionaries  in  the  foreign 
field,  besides  seven  thousand  native  workers.  It  has  gathered  one 
hundred  and  fifty  thousand  members  into  its  communion  and  over 
three  quarters  of  a  million  of  adherents.  The  growth  of  the  church 
has  been  more  rapid  in  the  foreign  field  than  at  home.  At  home  the 
growth  has  been  within  the  last  ten  years  at  the  rate  of  thirty-nine  per 
cent.;  abroad  it  has  been  one  hundred  and  nineteen  per  cent.  Be- 
sides these  results  there  remain  the  results  that  cannot  be  put  into 
figures,  of  work  through  schools,  hospitals  and  printing  presses. 

"  This  survey  must  have  its  practical  lesson.  Evangelism  is  the 
cure  of  sectarianism.  The  needs  of  such  a  vastly  ramified  work  must 
be  taken  into  account  in  all  future  efforts  to  modify  the  standards. 
Missionary  enterprises  enrich  the  church  with  a  practical  theology. 
We  need  not  a  new  theology,  but  the  adaptation  of  the  old  to  the 
needs  and  exigencies  of  evangelism." 

**  Presbyterian  Reunion"  was  the  last  of  the  papers  read.  It  was 
by  Principal  George  Monro  Grant,  of  Kingston,  Ont.,  and  is  as  follows: 
"At  this  Congress  every  church  is  called  upon  to  review  its  history,  to 
state  its  distinctive  principles  and  to  ask  whether  it  has  sufficient  vital- 
ity to  adapt  these  to  changed  conditions  of  time,  country  and  society; 
in  a  word,  whether  it  has  a  moral  right  to  continue  as  a  separate  organ- 
ization, and  if  it  has,  why  it  does  not  present  an  unbroken  front  and 
give  a  united  testimony  to  an  assembled  world.    The  principles  of  ^ 


THE   WORLD'S  CONGRESS  OF  RELIGION^.  1043 

church  constitute  the  law  of  its  being.  They  may  be  obscured  for  a 
time,  but  if  the  principles  be  true  they  will  reassert  themselves.  They 
are  the  only  bases  on  which  a  reunion  can  be  effected.  The  church 
must  be  broad  enough  to  include  all  who  are  faithful  to  its  basic  prin- 
ciples, and  strong  enough  to  put  up  with  varieties  of  opinion  not  in- 
consistent with  its  life. 

"  Going  back,  then,  to  the  Reformation  to  discover  the  principles 
of  Presbyterianism,  we  find  that,  first,  the  reformers  were  men  of  faith, 
and  the  essence  of  their  faith  was  the  Gospel.  They  believed  that  God 
had  revealed  Himself  to  Israel  as  a  God  of  redeeming  love,  by  ways, 
methods  and  means  suited  to  the  childhood  and  youth  of  the  world, 
and  that  this  revelation  culminated  in  Christ  and  His  Gospel.  As  the 
revelation  was  recorded  in  Holy  Scriptures  they  counted  these  beyond 
all  price,  and  they  studied  them  under  all  the  lights  of  their  time  with 
all  the  fearlessness  of  men  of  science  who  may  doubt  their  own  powers 
but  never  doubt  the  truth  of  God.  The  first  principle,  then,  of  the 
Presbyterian  church,  is  that  the  church  must  be  evangelical,  and  the 
good  news  which  it  preaches  must  be  that  which  is  contained  in  the 
Word  of  God. 

"  Second,  the  reformers  were  churchmen.  They  did  not  believe 
that  the  individual  religious  sentiment  expressed  the  whole  religious 
nature  of  men  and  that  the  term  'visible  church'  was  erroneous.  They 
believed  that  the  Lord  founded  a  society  or  church,  gave  to  it  Himself 
as  Supreme  Lawgiver  and  Head,  gave  an  initiatory  rite  and  an  out- 
ward bond  of  union,  a  definite  portion  of  time  for  public  worship  and 
special  service,  along  with  injunctions,  aims,  promises  and  penalties 
that  a  society  requires  for  its  guidance  and  which  are  now  Scripturally 
fixed  for  all  time. 

"  Third,  the  reformers  believed  in  publicly  confessing  their  creed, 
or  setting  it  forth  in  formal  statements  from  time  to  time.  These  con-  Teetimony.Not 
fessions  were  testimonies,  not  tests.  A  faith  in  the  Gospel  made  them  ^'r®*^- 
comparatively  indifferent  to  formulas.  What  was  originally  a  testi- 
mony has  since  been  made  a  test.  It  is  the  greatest  error  and  mis- 
fortune that  the  flower  of  the  soul  of  one  generation  has  been  con- 
verted by  a  strange  alchemy  into  an  iron  bond  for  future  generations. 

"  Fourth,  the  reformers  asserted  the  democratic  principle  and  em- 
bodied it  in  representative  legislatures  and  courts,  to  express  the  will 
and  preserve  the  unity  of  the  church.  They  discovered  the  individual 
and  gave  him  his  rightful  place  in  the  church  and  in  society.  They 
taught  that  man  as  man  entered  into  union  with  God  by  a  spiritual  act, 
and  that  every  man  who  did  so  was  a  king,  a  priest  and  a  prophet.  I 
need  scarcely  point  out  how  far  we  have  departed  in  practice  from  this 
principle.  We  have  made  our  church  government  aristocratic.  The 
laity  are  wholly  unrepresented  in  our  church  courts,  except  in  as  far  as 
it  may  be  said  that  all  the  members  are  laymen,  because  we  have 
abolished  the  medieval  distinction  of  clergy  and  laity. 

"  I  have  sketched  the  principles  that  must  be  accepted  as  the  basis 
of  any  future  union:    The  evangelical  principle,  the  church  principle, 


The  Creed 


ism. 


1644  THE  WORLD'S  CONGkESS  OF  RELfGtOMS. 

the  national  and  confessional  principle,  and  the  democratic  principle. 
Are  we  now  prepared  to  act  upon  these  principles  frankly  and  unre- 
servedly? If  so,  it  seems  to  me  that  the  circumstances  in  which  we 
meet  give  us  a  wider  horizon  and  a  wider  outlook  than  Presbyterian 
reunion,  though  that  might  come  first. 

'*  We  have  been  proud  of  our  Christianity  instead  of  allowing  it 
Presbyteri^.'^  ^^  crucify  US.  So,  have  we  not  been  proud  of  our  Presbyterianism  in- 
stead of  allowing  it  to  purify  and  enlarge  our  vision  and  fit  us  for  serv- 
ice and  sacrifice  in  our  own  day  and  land,  along  the  lines  on  which 
Luther,  Calvin  and  Knox  labored,  until  God  called  them  to  Himself? 
We  have  thus  made  Presbyterianism  a  sect,  forgetting  that  Knox's 
prayer  was,  '  Lord,  give  me  Scotland  or  I  die.'  God  heard  and  answered 
his  cry.  Should  not  your  prayer  be,  'Lord,  give  us  this  great  and  goodly 
land,  as  dear  to  our  souls  as  Scotland  was  to  Knox.'  Remember  that 
we  shall  never  commend  the  church  to  the  people,  unless  we  have  faith 
in  the  living  Head  of  the  church;  unless  we  believe  with  Ignatius  that 
where  Jesus  Christ  is,  there  is  the  Catholic  Church,  and  with  Robert 
Hall,  'He  that  is  good  enough  for  Christ  is  good  enough  for  me.' 
Alas,  our  churches  have  not  thought  so;  therefore,  our  history  is  on 
the  whole  a  melancholy  record.  The  ablest  expounder  of  the  New 
Testament  that  I  heard  when  a  student  in  Scotland  was  Morrison,  the 
founder  of  the  Evangelical  Union.  Him  the  United  Presbyterian 
church  cast  out.  The  holiest  man  I  ever  knew  was  John  McLeod 
Campbell,  whose  work  on  the  'Atonement'  is  the  most  valuable  con- 
tribution to  the  great  subject  thatthe  Nineteenth  Century  has  produced. 
Him  the  Church  of  Scotland  cast  out.  The  most  brilliant  scholar  I 
ever  met,  the  man  who  could  have  done  the  church  greater  service 
than  any  other  English  writer  in  the  field  of  historical  criticism,  where 
service  is  most  needed,  was  Robertson  Smith.  Him  the  Free  Church 
of  Scotland  cast  out  from  his  chair.  Of  course,  these  churches  are 
ashamed  of  themselves  now,  but  think  of  what  they  lost,  think  of  what 
Christ  lost  by  their  sin,  and  if,  wheresuch  vast  interests  are  concerned,  we 
may  think  of  individuals,  think  of  the  unspeakable  crucifixion  of  soul 
that  was  inflicted  on  the  victims.  It  would  ill  become  me  to  suggest 
that  you  do  not  do  these  things  better  in  the  United  States.  Yet,  with- 
out adverting  to  recent  cases  where  the  ashes  of  controversy  are  not, 
I  may  be  pardoned  for  saying  that  the  church  which  cut  off  at  one 
stroke  the  presbytery  of  New  Brunswick,  and  subsequently  those  who 
formed  the  great  Cumberland  Presbyterian  church,  and  which  cut  off 
at  another  stroke  four  synods  without  a  trial,  need  not  hesitate  to  fall 
on  its  knees  with  the  rest  of  us  and  cry,  'we  have  sinned.*  Fathers  and 
Brethren,  God  give  us  the  grace  to  repent,  and  strength  from  this  time 
forth  to  go  and  do  otherwise." 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1045 

THE  CONGREGATIONAL  CONGRESS. 

When  the  first  suggestion  came,  as  a  thought  from  God,  of  a  World's 
Congress  to  be  held  in  connection  with  the  World's  Columbian  Expo- 
sition, especially  of  a  vast  group  and  series  of  religious  congresses, 
no  one  responded  more  quickly,  or  with  a  deeper  enthusiasm,  than 
did  leading  members  of  the  Congregational  denomination.  The  Par- 
liament of  Religions  was  only  one  part  of  the  World's  Religious  Con- 
gress. Half  its  meaning,  and  more  than  half  its  value,  would  have 
been  wanting,  had  it  not  been  for  the  multitude  of  other  great  relig- 
ious and  missionary  congresses  which  preceded  attended  and  fol- 
lowed the  Parliament. 

The  genesis  of  Congregationalism  was  in  England;  its  first  exodus 
to  the  New  World  was  from  Holland,  and  it  was  the  "  Mayflower",  which 
bore  to  Plymouth  Rock  this  choicest  and  fruitfulest  seed-corn  of  all 
American  immigration,  religious,  civil  and  educational.  Congregation- 
alism stands  for  the  Evangelical  faith,  a  regenerate  life,  and  a  principle 
of  church  government;  the  church  polity  is  that  of  a  pure  democracy, 
under  the  one  Lord  and  Master.  Historically,  Congregationalism  was 
the  pure  outcome  of  the  Reformation,  and  was  a  return,  straight  and 
immediate,  to  the  sole  authority  of  the  Word  of  God.  In  all  matters 
of  the  religious  life  and  church  control  its  loyalty  to  Christ  alone 
makes  it  disown  **  the  authority  of  pope,  prelate,  prince,  or  parliament."  congregation- 
The  acceptance  of  the  supreme  authority  of  God,  as  revealed  in  His  aUsm. 
Word  and  in  Our  Saviour,  Jesus  Christ,  is  the  fundamental  thought, 
All  doctrine,  all  motives,  all  rules  of  the  Christian  life  are  subjected  to 
this  test.  But,  along  with  this  independency  of  the  local  church,  Con- 
gregationalism holds  to  the  idea  of  the  fellowship  of  the  churches.  As 
to  the  fittest  methods  of  church  fellowship,  on  the  basis  of  the  freedom 
and  spiritual  equality  of  the  several  churches,  there  has  been  a  good 
deal  of  experimentation.  If  it  took  courage  to  dare  to  h^  free,  it  has 
required  an  equal  degree  of  courage,  while  insisting  upon  freedom,  to 
dare  to  enter  upon  terms  of  fellowship,  mutual  trust,  council  and  co- 
operation. The  present  system  of  "councils"  and  of  "associations," 
local,  state  and  national,  and  at  length  international,  came  about  only 
by  degrees.  The  existing  combination  of  the  immediateness  of  each 
one's  accountability  to  God,  of  the  independency  of  each  local  church 
of  all  outside  human  authority,  and  with  this  an  organized  system  of 
church-fellowship,  has  been  an  achievement,  the  victory  of  a  long- 
growing  "sanctified  common  sense."  So  that  that  which  not  long  ago 
seemed  to  the  fathers  impossible  has  now  come  to  appear  axiomatic 
and  altogether  natural. 

Congregationalists  do  not  consider  themselves  better  than  other 
Christians,  whatever  their  ecclesiastical  name,  and  they  are  apt  to 
affirm  with  all  emphasis  that  "one  is  our  Master,  and  all  we  are  breth- 
ren." If  they  do  not  say  much  about  "organic  union"  and  the  "re- 
union of  Christendom,"  it  is  because  they  care  infinitely  more  about  the 
vital  and  the  actual  than  the  merely  formal  union,  that  ought  every- 
where cmd  with  ^11  distinctness  to  be  recognized  of  ^11  who  ar^  really 


1046  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

one  in  spirit  and  life  with  Christ.  It  is  for  this  reason  that  Congrega- 
tionalists  found  such  occasion  for  rejoicing  and  for  hope  in  that  great 
Parliament  of  Man,  with  its  more  than  one  hundred  and  fifty  distinct 
congresses,  that  will  always  make  the  year  1893  so  signally  historic. 
And  it  is  for  the  same  reason  that  they  rejoiced  most  of  all  in 
that  sublime  procession  and  grouping  of  the  World's  Religious  Con- 
gresses, of  which  the  Parliament  of  Religions  was  indeed  the  most 
novel,  the  most  picturesque  and  imposing,  and  perhaps  the  most 
significant  part. 

Any  fair  statement  and  story  of  what  Congregationalists  had  to  do 
in  helping  to  make  these  congresses  what  they  were,  could  hardly  fail 
to   be  of   interest   to   intelligent   religionists  of   every   name.     And, 
firstly,  it   may   be   noted   that   the    man  who,  after   President   C.  C. 
Bonney,  had  most  to  do  in  originating,  creating  and  carrying  through 
to   such   victorious   success  the  Parliament   of   Religions,   Rev.  John 
Henry  Barrows,  D.  D.,  though  now  pastor  of  a  Presbyterian  church, 
was  by  birth,  education  and  training,  in  all  his  earlier  ideals,  traditions 
and  ministry,  a  Congregationalist — "ten  years  a  Presbyterian;  two  hun- 
dred and  fifty  years  a  Congregationalist."     And  taking  the  congresses 
all  through,  no  other  single  denomination  was  so  largely  represented  as 
the  Congregational,  as  will  be  seen  by  a  careful  study  of  the  various 
Congregation-  Programmes.     Of  the  Congregationalists  who  took  leading  part  in  the 
aiists  in  the  parliament  of  religions  were:  Dr.  F.  A.  Noble,  a  member  of  the  general 
ongress.  committee  and  who  frequently  assisted    Dr.   Barrows   in   presiding; 

Rev.  Maurice  Phillips,  Madras,  India,  who  read  a  paper  on  Primitive 
Hindu  Religion  and  Primitive  Revelation;  Joseph  Cook,  Certainties  in 
Religion;  Dr.  Lyman  Abbott,  Religion  Essentially  Characteristic  of 
Humanity;  President  George  Washburne,  Robert  College,  Constanti- 
nople, Points  of  Contact  between  Christianity  and  Mohammedanism; 
Dr.  T.  T.  Munger,  Christianity  as  Interpreted  by  Literature;  Dr. 
Samuel  Dike,  the  Christian  View  of  Marriage;  Rev.  Mrs.  Annis  F. 
Eastman,  The  Influence  of  Religion  on  Woman;  Prof.  George  P. 
Fisher,  Yale  University,  Christianity  a-  Religion  of  Facts;  Rev.  J.  T. 
Yokoi,  Japan,  Christianity  as  Understood  by  a  Japanese;  Prof.  Waldo 
S.  Pratt,  Religion  and  Music;  Dr.  James  Brand,  Christian  Evangeliza- 
tion as  one  of  the  Working  Forces  of  our  American  Christianity; 
President  Kosaki,  of  the  Doshisha,  Japan,  Christianity  as  Verified  by 
Experience;  Evangelist  B.  Fay  Mills,  Christ  the  Saviour  of  the  World; 
Dr.  Washington  Gladden,  Christianity  as  a  Social  Force;  President 
W.  A.  P.  Martin,  Imperial  College,  Peking,  International  Obligations 
to  China;  Dr.  G.  F.  Pentecost,  Present  Outlook  for  Religion;  Dr. 
Francis  E.  Clark,  Christianity  as  Seen  by  a  Voyager  Around  the  World; 
Dr.  H.  Blodgett,  Why  Chinese  Christians  Should  Unite  in  Using  the 
Term,  "Tien-chu"  for  God;  Rev.  R.  A.  Hume,  What  are  the  Points  of 
Contact  and  Contrast  Between  Christian  and  Hindu  Thought,  and 
Editor  W.  T.  Stead,  on  The  Civic  Church. 

In  the  Congress  of  the  Religious  Press,  four  leading  Congregational 
journals  were  represented,  the  Advance  of  Chicago,  the  Congregation- 


Rev.  Simeon  Gilbert,  D.  D.,  Chicago. 


1048 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Congregation- 
aliets  in  Mis- 
eions. 


The  Pilgrim 

Fathers. 


alist  of  Boston,  and  the  Independent  and  Christian  Union  of  New  York. 
Among  the  papers  presented  were  those  by  Dr.  Simeon  Gilbert,  of  the 
^^^fz^^^z^;^,  chairman  of  the  committee;  Rev.  Howard  A.  Bridgman,  of 
the  Congregationalist ;  Joseph  Cook;  Rev.  F.  Herbert  Stead,  Lon- 
don; Miss  H.  A.  Farrand,  of  the  Advance,  and  others.  In  other  con- 
gresses papers  were  read  or  addresses  made  by  Miss  Jane  Addams,  of 
the  Hull  house,  Mrs.  Joseph  Cook,  Gen.  O.  O.  Howard,  Gen.  C.  H. 
Howard  and  others. 

In  the  World's  Missionary  Congress,  Congregationalists  were 
represented  by  Rev.  Dr.  Walter  M.  Barrows,  chairman  of  the  General 
Missionary  Congress,  and  by  Mrs.  F.  W.  Fisk,  chairman  of  the  Wo- 
man's missionary  congress;  also  by  the  following  speakers:  Dr.  Gra- 
ham Taylor,  Dr.  Samuel  H.  Virgin,  Professor  Kozaki  (Japan),  Dr.  H. 
M.  Scott,  Dr.  Francis  E.  Clark,  Dr.  A.  N.  Hitchcock,  Dr.  George 
Washburn,  Rev.  J.  L/,  Barton  (Turkey),  Rev.  W.  Elliot  Griffis,  Rev. 
Gilbert  Reed  (China)%nd  Dwight  L.  Moody;  also  by  Miss  Mary  C. 
Collins,  Mrs.  Moses  Smith,  Mrs.  Flora  A.  Regal,  Mrs.  C.  H.  Daniells, 
Rev.  G.  Frederick  Wright  and  Edna  Dean  Proctor. 

The  Congregational  Church  Congress  convened  in  the  Hall  of 
Columbus,  September  loth,  the  day  just  preceding  the  opening  of  the 
Parliament  of  Religions.  This  congress  had  the  honor  of  being  the  fit- 
ting preface  and  prelude  to  the  parliament,  which  was  convened  the 
following  day. 

As  each  denomination  was  privileged  to  make  a  "presentation"  of 
its  distinctive  methods  of  church  government  and  religious  tenets,  its 
history  and  claims  upon  the  attention  of  mankind,  so  the  representa 
tives  of  the  church  which  in  this  country  traces  its  ancestry  to  the  Pil- 
grims and  the  Puritans  of  New  England,  made  their  opening  day,  also 
the  "presentation  day,"  showing  alike  the  principles  and  purposes  of 
Congregationalism,  and  tracing  its  history  and  the  growth  of  its  influ- 
ence from  the  birth  of  the  Congregational  idea  down  to  the  present 
day.  Dr.  Willard  Scott,  chairman  of  the  committee,  presided.  Other 
members  of  the  committee  were  Rev.  Simeon  Gilbert,  D.  D.,  Rev.  J. 
G.  Johnson,  D.  D.,  W.  E.  Hale,  E.  W.  Blatchford  and  William  E. 
Poole,  LL.  D.  President  Bonney,  opening  the  congress,  with  the  in- 
telligence, justness  of  thought  and  felicity  of  expression  which  char- 
acterized all  his  addresses  on  similar  occasions,  said  that,  next  to 
October  22,  1492,  on  the  scroll  of  the  world's  glories,  December  21, 
1620,  should  be  inscribed;  for,  since  the  "  Santa  Maria"  bore  Columbus 
to  the  New  World,  no  more  important  voyage  had  been  made  by  any 
ship  than  that  of  which  the  "  Mayflower"  bore  the  Pilgrim  fathers  to  the 
landing  place  of  Plymouth  Rock.  This  ship  brought  to  the  New 
World  little  in  the  form  of  material  wealth,  but  it  was  richly  laden  with 
the  seeds  of  liberty  and  justice,  which,  sowed  in  the  fruitful  American 
soil,  had  produced  during  the  succeeding  generations  such  harvests  of 
civil  and  religious  liberty  as  had  not  been  surpassed  by  those  gathered 
elsewhere  in  all  the  world.  Wherever  throughout  the  great  republic 
the  children  of  the  Pilgrim  and  the  Puritan  had  gone,  flowers  of  the 


Rev.  Alexander  McKenzie,   D.  D.,  Cambridge,  Mass. 


1050  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

highest  culture  had  sprung  up  in  their  footsteps.  Wherever  they  had 
made  their  homes,  cultivated  farms  or  builded  towns,  the  highest  do- 
mestic virtues  had  been  conspicuous;  piety,  peace  and  good  order  had 
flourished,  and  education,  both  for  the  people  and  in  its  higher  forms, 
had  been  a  dominant  power.  The  Congregational  church,  he  said, 
represented  the  town  meeting  in  civil  government,  and  the  free  con- 
gregation in  the  church.  The  town  meeting  was  the  nursery  of  the 
republic,  and  the  chureh,  which  is  its  spiritual  life  and  guide,  was  the 
means  by  which  the  providence  of  God  had  elevated  this  primary 
council  of  the  people  for  the  purpose  of  good  government,  from  a 
sordid  strife  for  leadership  to  an  almost  sacred  college  of  preparation 
for  the  highest  duties  of  Christian  citizenship.  Thus  the  Congrega- 
tional church  occupied  a  peculiarly  exalted  and  influential  place  in 
American  history.  In  a  brief  response.  Dr.  Scott  glanced  at  the  suc- 
cessive stages  of  religious  thought,  oriental  and  occidental,  which  had 
led  the  way  to  the  movement  that  issued  in  Congregationalism.  The 
oriental  mind,  he  said,  was  a  good  listener,  but  not  such  a  good 
thinker.  It  was  therefore  left  to  the  European  to  discover  man's  na- 
ture as  God  made  him.  He  began  by  looking  inward  rather  than  out- 
ward, and  this  study  of  the  constitution  of  man  resulted  in  a  system 
of  ethics  or  religious  philosophy.  The  next  step  was  the  translating 
of  this  philosophy  into  the  language  of  the  people.  In  America  there 
was  yet  another  step  in  the  religious  movement  peculiar  to  our  coun- 
try and  institutions.  What  we  want  now  is  to  translate  this  system  of 
religious  philosophy  into  human  behavior  and  live  the  things  we  have 
heard.  The  Puritan  and  the  Pilgrim  of  today  is  he  who  is  living  for 
the  social  emancipation  of  the  world. 

**  First  Things  in  Congregationalism."  Prof.  Williston  Walker,  of 
Hartford  Theological  Seminary,  in  a  strong,  scholarly  paper,  outlined 
what  may  be  termed  the  evolution  of  Congregationalism;  its  origin  in 
i^^^oSigl!  England,  its  partial  organization  in  Holland,  its  divinely  guided  voy- 
tionaiism.  age  to  America  in  the  ''Mayflower,"  its  early  history  in  New  England, 
and  its  subsequent  development.  If  any  type  of  church  government 
deserved  to  be  called  American  it  was  Congregationalism.  Its  for- 
mative influence  had  been  felt  in  a  greater  or  less  degree  by  all  the 
religious  bodies  that  occupied  this  land.  It  had  modified  other  sys- 
tems of  church  government,  making  them  vastly  different  from  what 
they  are  on  European  soil;  while,  if  its  adherents  in  name  were  not 
the  most  numerous  of  the  tribes  of  our  American  Israel,  no  Christian 
body  equaled  the  Congregational  in  services  to  education  and  to  those 
interests  which  make  for  the  intellectual  well-being  of  our  nation.  If 
the  Puritans  gave  us  the  love  of  education,  the  executive  force  and  the 
business  ability  which  have  marked  the  descendants  of  New  England 
parentage  throughout  our  land,  the  Separatists  gave  us  Congrational- 
ism.  The  task  which  they  accomplished  was  the  Congregationalizing 
of  American  Puritanisms. 

"The  Congregational    Idea."     Prof.  Mary  A.  Jordan,  of  Smith 
College,  Northampton,  Mass.,  set  forth  its  elementary  characteristics 


Prof.  Williston  Walker,  Hartford,  Conn. 


1052 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Congre- 
gational Idea. 


Congregation- 
alism of  To- 
day 


with  penetration  and  justness  of  thought,  emphasizing  especially  the 
demand  it  makes  for  a  definitely  and  continually  thoughtful  quality  in 
the  religious  life.  It  tolerates  no  free-and-easy  way  of  settling  one's 
religious  accounts,  and  favors  no  easy-going  liberality.  It  cannot  be 
content  with  fog  and  moonshine.  The  history  of  Congregationalism, 
she  declared,  makes  it,  of  natural  right,  the  most  thoughtful  of 
churches.  Indeed,  without  constant,  aggressive,  discriminating,  intel- 
lectual activity,  the  Congregational  church  had  no  reason  for  being. 
Robert  Browne,  Harrison,  Greenwold,  Barrowe,  Ainsworth,  John  Rob- 
inson, John  Goodwin  and  John  Milton — if  they  did  not  stop  to  assert 
j:he  duty  of  religious  thought,  it  was  because  they  were  so  terribly  in 
earnest  in  securing  the  means  by  which  to  make  it  possible.  Church 
fellowship,  that  amounts  to  anything,  could  not  exist  in  an  intellectual 
vacuum.  By  every  requirement  of  loyalty  and  consistency,  the  Con- 
gregationalist  should  be,  in  his  theology,  as  in  everything  else,  a  stu- 
dent, a  thinker.  Reform  belongs  inevitably  to  his  programme.  God 
must  be  served  by  the  intellect  as  well  as  with  the  heart.  Congrega- 
tionalism demands,  today  as  always,  a  virile,  intellectual  religion.  It 
was  in  perfect  accord  with  the  Congregational  idea  when  Phillips 
Brooks  declared  that,  "Worse  than  any  blunder  or  mistake  which  any 
man  can  make  in  his  religious  thinking,  is  the  abandonment  of  religious 
thought  altogether  and  the  consignment  of  the  infinite  interests  of  man 
to  the  mere  region  of  feeling  and  emotion;  it  really  ought  to  be  out  of 
our  best  thinking  power  that  our  deepest  love  is  born."  In  this  gen- 
eration, of  all  the  world  has  known,  it  is  not  safe  to  neglect  the  intel- 
lectual element  in  our  religious  life.  The  ideal  of  the  Christian 
democracy  of  today  demands  the  intellectual  vigor  and  enterprise  of 
the  Puritan  as  well  as  that  humane,  that  divine  passion  for  humanity 
which  makes  each  one  ready  to  put  the  best  that  he  has  at  the  disposal 
of  all,  for  the  advantage  not  of  self  but  of  the  great  congregation. 

"  The  Congregationalism  of  Today."  Dr.  Henry  A.  Stimson,  of 
New  York,  said:  "  In  taking  our  place  in  the  Parliament  of  Religions, 
we  announce  to  the  world  that  Congregationalism  exists;  there  had  been 
generations  of  Congregationalists  who  hardly  knew  they  were  such,  so 
remarkable  had  been  their  denominational  unselfishness.  They  had 
little  thought  of  pushing  the  denomination,  and  much  of  forwarding 
the  kingdom  of  Christ.  Where,  he  asked,  is  there  a  parallel  to  the 
disinterested  labors  of  two  centuries  of  Congregationalists  in  found- 
ing colleges  and  academies  for  all  the  land  without  a  thought  of  self- 
aggrandizement?  They  extend  across  the  continent  from  Bowdoin 
in  Maine  to  Pomona  in  California — open  to  all,  never  Congregational 
in  any  restricted  or  sectarian  sense,  but  Congregational  in  parentage 
and  dependence  for  their  daily  support.  We  believe  that  the  church 
is  the  body  of  Christ.  We  need  no  priest,  no  clergy,  no  bishop,  no 
eldership  to  mediate  or  to  secure  for  us  access  to  the  Lord.  Therefore 
it  is  permitted  to  us  also  to  claim  that,  as  a  denomination,  we  have 
exalted  the  work  of  our  laymen  and  have  laid  exceptional  emphasis 
upon  the  duty  of  special  culture  on  the  part  of  laymen  to  meet  their 
tasks." 


Jlev.  Henry  A.  Stinson,  New  York. 


1054 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


British  and 
American  Con- 
gregationalists 


The  West  and 
South. 


Other  Papers. 


"  The  Relation?  of  British  and  American  Congregationalists." 
The  Rev.  Hugh  Pedley,  of  Winnepeg,  said:  "  In  England  there  is  a  great 
brotherhood  of  the  churches  known  as  Independent  or  Congregational, 
a  brotherhood  that  takes  in  about  four  thousand  churches.  In  America 
there  is  another  brotherhood  of  about  five  thousand  churches  bearing 
the  same  name.  Both  of  these  represent  practically  the  same  demo- 
cratic conception  of  the  church  of  Christ.  Each  has  had  and  has  today 
pulpits  that  are  molding  human  thought  in  the  wider  circles;  each  o^f 
these  has  a  litemture  worthy  of  the  deepest  respect;  each  of  these 
has  its  institutions  of  learning;  each  has  its  history  written  large 
in  the  chronicles  and  still  larger  in  the  character  of  the  nations  in 
which  its  lot  has  been  cast.  Three  words,  he  said,  might  be  used  to 
describe  the  relations  between  the  two  great  bodies.  These  are: 
Kindliness,  curiosity  and  criticism.  There  is  kindliness.  No  one  could 
doubt  that  who  attended  the  meetings  of  the  International  Congrega- 
tional Council  two  years  ago.  There  is  curiosity,  too,  and  curiosity  is 
the  virtuous  side  of  ignorance.  We  are  not  curious  where  we  know. 
There  is,  he  frankly  admitted,  a  fairly  massive  amount  of  ignorance 
in  Britain  about  American  Congregationalism.  In  order  that  the  two 
great  churches  in  England  and  America  might  draw  more  closely 
together,  he  suggested  three  uniting  agencies.  Some  form  of  inter- 
national journalism  that  should  acquaint  each  with  the  doings  of  the 
other,  international  councils  and  international  colleges." 

"  What  Congregationalism  had  done  in  the  West  and  South."  Dr. 
A.  F.  Sherrill,  of  Georgia,  said:  This  was  thought  to  be  too  large  a 
theme  for  any  twenty  minutes.  To  trace  the  all-pervasive  work  and 
influence  of  those  two  glorious  agencies,  the  American  Missionary  So- 
ciety in  the  West,  continually  westward  from  the  famous  "  Byram 
river"  to  the  Pacific,  and  the  American  Missionary  Association  in  the 
South,, founding  and  sustaining  universities,  colleges,  normal  and  other 
schools  for  the  colored  people  all  over  the  South,  beginning  in  this  even 
before  |the  war  had  closed— all  this  would  be  to  trace  a  great  deal  of 
the  finest  and  most  fruitful  history  of  our  country  during  the  past  half 
centur^. 

Yet  larger  was  the  inspiring  task  of  Dr.  Judson  Smith,  Secretary 
of  the  American  Board,  Boston,  to  tell  how  in  the  worldwide  mission- 
ary enterprise  Congregationalism  had  Opened  the  Nations.  In  the 
treatment  of  this  magnificent  theme  it  was  shown  how,  through  the 
American  Board  of  Missions — the  oldest  foreign  missionary  society 
in  America — there  had  been  planted  the  new  centers  of  light  and  civ- 
ilization in  almost  every  part  of  the  world.  Enough  had  already  been 
done  to  show  how  it  is  that  the  union  of  all  nations  is  to  come  about, 
and  that  "  parliament  of  man  "  which  is  the  dream  of  prophet,  poet 
and  philanthropist.  The  subject  of  Dr.  Alexander  McKenzie's  brill- 
iant address  was,  "Congregationalism  and  the  World,"  and  that  of 
Dr.  F.  W.  Gunsaulus's  paper,  which  he  was  too  ill  to  read,  was  "  Puritan- 
ism in  Eloquence  and  Literature." 

Altogether,  inadequate  though  it  was,  this  combined  "  Presenta- 


Rev.   Frank  Gunsaulus,   D.   D.,   Chicago, 


1056  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

tion  of  Congregationalism  "  was  enough  to  make  it  evident  that,  among 
all  the  Christian  forces  and  agencies  that  are  continually  drawing  into 
closer,  juster,  more  generous  relations  to  each  other  in  the  one  en- 
deavor to  actualize  the  kingdom  of  Christ  in  all  the  world,  the  Congre- 
gational church  will  merit  some  recognized  and  not  unhonored  place. 

"  The  Woman's  Congregational  Congress."  Plainly,  there  is  some- 
thing in  the  Congregational  spirit  and  idea  that  is  mightily  fascinating 
and  inspiring  to  Christian  women,  a  kind  of  spiritual  yeast  in  "the 
three  measures  of  meal."  The  idea  of  the  spiritual  democracy,  so  vital 
and  distinctive  in  Congregationalism,  could  not  long  be  kept  exclu- 
sively for  the  men.  If  right  and  good  for  men,  it  must  be  alike  good 
and  right  for  the  women,  also,  in  the  churches,  in  the  home,  in  the 
school.  Accordingly,  it  was  no  accident  that  the  women's  part  in  the 
Congregational  Congress  assumed  such  large  proportions  and  rose  so 
grandly  to  the  occasion.  Its  six  sessions,  September  i  ith  to  14th,  were 
Congregation  Crowded  with  papers  and  addresses,  poems,  hymns  and  song.  Splen- 
aiiet  Women,  did  enterprise  had  been  shown  in  the  careful  preparations  for  it. 
Mrs.  George  Sherwood,  chairman  of  the  committee,  and  Mrs.  Roxana 
Beecher  Preuszner,  with  others,  arranged  a  scheme  of  topics  singularly 
well  prepared.  The  papers  had  evidently  been  written  with  exceed- 
ing carefulness,  as  though  each  one  realized  deeply  what  was  due  to 
so  great  an  occasion.  To  say  that  they  evinced  marked  elevation  and 
enlightenment  of  thought,  and  admirable  power  in  the  setting  forth  of 
their  thought,  would  be  only  to  say  what  goes  without  the  saying;  for 
in  the  matter  of  education  and  intellectual  culture  the  women  in  these 
days  are  having  opened  to  them  almost  every  advantage  which  the 
schools  can  offer,  and  every  opportunity  and  incentive  for  the  doing 
to  the  utmost  their  part  in  the  joint  work  of  lighting  up  the  darkness 
and  lessening  the  sorrows  of  mankind  near  and  far,  the  world  over. 
And  if  in  this  Congregational  congress  the  women  appear  to  have  had 
the  lion's  share,  it  at  any  rate  was  no  fault  of  theirs.  They  merited  only 
commendation  and  gratefulness  for  all  that  they  set  out  to  do  and  did. 

The  papers,  published  together  in  a  volume,  as  they  ought  to  be, 
along  with  .the  other  papers  presented  by  Congregational  women  at 
the  other  .numerous  Congresses  during  the  summer,  would  make  a 
book  of  extraordinary  interest  and  usefulness.  It  is  a  matter  of  regret 
that  there  is  room  here  only  to  name  the  topics;  but  even  these  will 
show  how  wide  and  rich  was  the  scope  of  history  and  of  thought  which 
was  covered  and  illuminated  by  them. 

The  Relation  of  Religion  to  Woman  Historically  Considered, 
Rev.  Mrs.  Annis  F.  Eastman,  New  York;  The  Pilgrim  and  Puritan 
Idea,  Mrs.  A.  E.  Arnold,  Illinois;  Hymn  for  the  Children  of  the  Pil- 
grims, Mrs.  James  Gibson  Johnson,  Chicago;  The  Puritan  Mothers, 
Mrs.  Moses  Smith,  Illinois;  The  Influence  of  the  Pilgrim  and  Puritan 
Heredity  in  American  Religious  Thought,  Mrs.  Jane  G.  Austin,  Mas- 
sachusetts; The  True  Democracy  of  Congregationalism,  Rev.  Miss 
Juniata  Breckenridge,  New  York;  What  Christianity  has  done  for 
Woman,  Mrs,  Ethan  Curtis,  New  York;  Scope  of  Woman's  Work  ia 


Mrs.  C.  H.  Taintor,  Chicago. 


67 


1058 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


the  Church,  Mrs.  Elvira  B.  Cobleigh,  Washington;  Poem,  Miss  Emily 
Gilmore  Alden,  Illinois;  Women  as  Teachers  in  the  Congregational 
Church,  Mrs.  Sarah  B.  Cooper,  California;  Women  at  the  Outposts  of 
Congregationalism,  Mrs.  Elizabeth  Emerson  Humphrey,  Illinois;  The 
Mayflower  as  a  Symbol  of  Faith,  Mrs.  Ella  Beecher  Gittings,  Colo- 
rado; The  Christian  Home  in  its  Relation  to  the  State,  Mrs.  E.  H. 
Merrell,  Wisconsin;  to  the  Church,  Mrs.  Joseph  Ward,  South  Dakota; 
Contribators  to  the  Labor  Problem,  Miss  Jane  Addams,  Chicago;  to  Social  Life,  Rev. 
totheCongress  ^^^^  ^  Moreland,  Illinois;  The  Growing  Independence  of  Woman, 
and  the  Home,  Mrs.  George  H.  Ide,  Wisconsin;  The  Church  and  the 
Children,  Mrs.  Julia  Holmes  Boynton,  Massachusetts;  Congregational- 
ism in  New  Countries,  Mrs.  Louise  J.  Bevan,  Australia;  The  Modern 
Pilgrim  Woman,  Miss  H.  A.  Farrand,  of  the  Advance ;  Silhouettes  of 
the  Women  of  an  Old  Congregational  Family,  Mrs.  Roxana  Beecher 
Preuszner,  Chicago;  Woman  and  the  Bible,  Mrs.  Edgar  Wylie,  Illinois; 
On  the  Frontier,  Miss  Mary  C.  Collins,  North  Dakota;  Poem,  Miss  Ella 
G.  Ives,  Massachusetts;  Settlements  for  Women  Workers,  Mrs. 
Rebecca  H.  Cheetham,  London;  Christian  Educational  Work  in  the 
New  West,  Miss  Millie  A.  Hand,  Wisconsin;  Hymn,  Mrs.  G.  B.  Will- 
cox,  Chicago;  A  Bit  of  History  Concerning  the  Higher  Education  of 
Women,  Miss  Harriet  N.  Haskell,  Illinois;  Women  and  the  Social  Life 
of  the  Church,  Rev.  Miss  Jeannette  Olmstead,  Ohio;  What  Congrega- 
tional Women  have  done  for  the  Colored  Race,  Mrs.  G.  W.  Moore, 
Tennessee;  Gospel  Generosity,  Mrs.  Kate  Upson  Clark,  New  York; 
Hymn,  Mrs.  Margaret  E.  Sangster,  New  York;  Women  in  the  Making 
of  the  Newer  States,  Mrs.  C.  H.  Taintor,  Chicago;  Aims  of  the  York- 
shire Woman's  Guild  of  Christian  Service,  Mrs.  Ella  S.  Armitage, 
England;  Sacred  Singers  of  our  Church,  Mrs.  M.  B.  Norton,  Vermont; 
Our  Churches,  Our  Colleges,  Mrs.  A.  A.  F.  Johnston,  Ohio;  Congrega- 
tional Women  as  Pioneers  in  Foreign  Missions,  Mrs.  Sarah  S.  C. 
Angell,  Michigan;  Hymn,  The  New  Womanhood,  Mrs.  Merrill  E. 
Gates,  Massachusetts,  and  Summons  of  the  Coming  Century  to  the 
Women  of  Today,  Mrs.  Martha  J.  Bradley,  Illinois. 


The  Philoso- 
phy of  Method- 
ism, 


METHODIST  EPISCOPAL  CONGRESS. 

This  great  body  was  represented  by  an  able  corps  of  representa- 
tives, who  occupied  from  September  25th  to  30th,  inclusive.  Presen- 
tation Day  was  Tuesday,  the  26th,  in  the  Hall  of  Columbus.  The  sub- 
stance of  the  papers  here  follows: 

"  The  Philosophy  of  the  Methodist  Doctrine."  The  Rev.  M.  S.  Ter- 
ry, D.  D.,  Evanston,  111.:  There  is  no  written  creed  in  the  Methodist 
church,  but  a  *'  common  consensus  of  fundamental  doctrine,  so  well 
understood  and  cherished  by  the  great  body  of  our  people  that  no  min- 
ister or  layman  can  noticeably  make  any  considerable  departure  from 
it  without  speedy  detection.    Wesley's  Fifty-three  Sermons,  1771,  in 


Mrs.  George  Sherwood,  Chicago. 


1060 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Epworth 
Leagae. 


Methodist 
:'olity. 


Social 
lemB. 


Prob- 


four  volumes,  is  '  the  most  authoritative  form  of  Methodist  doctrine.* 
These,  along  with  his  *  Notes  on  the  New  Testament,'  constitute  the 
theological  standards  which  are  formally  recognized  in  the  *  Deed  of 
Declaration,'  and  in  the  trust  deeds  of  all  the  Wesleyan  chapels  of 
England.  By  common  consent  these  have  been  accepted  for  a  hun- 
dred years  as  containing  the  substance  of  doctrine  everywhere  held." 
Dr.  Terry  defined  these  dogmas  under  three  heads  :  I.  "  In  their 
practical  character,  as  answering  to  the  needs  and  longings  of  man's 
religious  nature.  II.  In  their  successful  conflict  with  opposing  systems, 
especially  with  Calvinism.  III.  In  their  adaptation  to  the  catholic 
spirit  of  the  modern  Christian  world." 

"  The  Epworth  League  ;  Its  Principles,  Ideas,  Methods  and 
Possibilities." — The  Rev.  William  Ingraham  Haven,  Boston,  Mass.: 
"  The  Epworth  League  rests  upon  two  principles  :  One,  that  there  is  a 
peculiar  period  of  life  called  youth,  with  its  noticeable  characteristics  ; 
the  other,  that  this  is  the  period  for  bringing  one's  powers  into 
obedience  to  a  cultured  and  sanctified  will."  *  *  It  "  would  give  to 
every  youth  the  shield  of  England's  prince  which  bears  the  simple 
legend, '  I  serve.*  We  believe  that  soul  alone  is  blest  who  lives  his  life 
for  the  good  of  others;  that  such  a  life  sanctifies  wealth  and  gives 
peace  to  him  who  is  poor." 

•'  Polity  of  Methodism."  The  Rev.  Jacob  Todd,  D.  D.,  Philadelphia, 
Pa.:  "  Methodism  has  twenty-nine  organizations.  The  class-meeting 
is  '  the  primordial  cell  of  organic  Methodism.'  Then  comes  the 
society,  then  the  quarterly  conference,  then  the  district  conference, 
then  the  annual  conference,  last  of  all  the  general  conference.  The 
peculiarities  of  Methodism  are  (  I  )  the  class-meeting,  (  2  )  probation, 
(  3  )  local  preachers,  (  4  )  itinerancy,  (  5  )  general  superintendency." 

"Ladies'  Aid  Societies."  Mrs.  Jennie  Fowler  Willing:  "This 
society  is  all  the  odds  and  ends  of  woman's  organized  effort  to  help 
along  in  church  work.  It  bought,  or  built,  and  furnished  the  parsonage. 
It  bothered  its  motherly  head  over  the  broken  dishes,  leaky  tubs  and 
crippled  chairs  in  that  same  patient  home.  It  cushioned  the  church 
pews.  It  did  everything,  from  binding  up  the  broken  toe  of  a 
beggar  baby  to  topping  out  the  church  steeple — everything  that 
nobody  else  wanted  to  do,  for  which  nobody  gets  any  thanks — work 
that  is  never  toasted,  feted,  or  exploited.  Its  work  is  like  that  of  the 
patient,  all-burden-bearing  mother,  little  thought  of  till  it  is  gone,  and 
then  it  is  tremendously  missed." 

"  Methodism  and  Social  Problems."  The  Rev.  David  H.Wheeler, 
D.  D.  LL.  D.:  "  Methodism  preaches  a  Gospel  for  individual  men.  It 
shares,  with  all  the  other  evangelistic  bodies,  an  intense  belief  in  the 
value  of  the  individual  soul.  It  shares  with  the  great  body  of  patri- 
otic Americans  the  intense  belief  that  all  rights  are  individual  rights; 
that  it  is  the  business  of  government  to  safeguard  individual  rights; 
that  there  cannot  be  any  other  rights.  Methodism  cannot  approach 
any  plan  for  improving  the  world  as  a  question  about  masses  or 
classes.    As  Christians,  we  believe  in  single  and  responsible  souls.  As 


Rev.  J.  O.  Peck,  D.  D.,  New  York. 


1062 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


The  Method- 
ist Statas. 


Revivals. 


citizens,  we  believe  in  the  common  rights,  just  as  we  believe  in  the 
common  redemption,  for  every  single  soul  in  the  nation.  The  'mourn- 
er's bench'  is  the  bridge  over  which  each  soul  must  pass  from  sin, 
whether  from  the  masses  or  the  classes." 

"  The  Status  of  Methodism."  The  Rev.  H.  K.  Carroll,  D.  D.,  of  the 
New  York  Indepe?ide?it :  "  The  Methodist  body  became  an  independent 
body  in  this  country  in  1784.  At  the  beginning  it  had  only  its  vital 
faith,  its  burning  zeal  to  spread  the  Gospel,  its  simple  but  novel  meth- 
ods of  work,  and  its  power,  born  of  the  baptism  of  the  Spirit,  to  reach 
the  hearts,  touch  the  consciences  and  transform  the  lives  of  the  com- 
mon people.  The  common  people  heard  the  Methodist  preacher 
gladly,  and  crowded  Methodist  altars,  filled  Methodist  class-books, 
and  multiplied  Methodist  churches. 

**  It  is  the  glory  of  Methodism  that  it  won  its  membership,  not  from 
other  churches,  but  from  the  unconcerned,  unconverted  multitude. 

"At  the  present  time  all  branches  of  Methodism  have  51,489  socie- 
ties, according  to  the  census  of  1890.  No  other  denomination  or  de- 
nominational family  has  a  number  equaling  one-fourth  of  the  Meth- 
odist total,  except  the  Presbyterian,  which  returns  13,476.  The  Roman 
Catholic  and  other  Catholic  bodies  stand  next  below  the  Presbyterian, 
with  10,276.  The  total  of  all  bodies  is  165,177.  It  would,  therefore, 
appear  that  those  accredited  to  the  Methodist  family  constitute 
nearly  one-third  of  all  the  societies  of  all  denominations  in  the  United 
States.  Methodists  constitute  somewhat  less  than  twenty-three  per 
cent,  of  all  communicants  of  all  denominations,  and  nearly  thirty-three 
per  cent,  of  all  Protestant  communicants.  In  other  words,  nearly  every 
fourth  communicant  is  a  Methodist,  and  among  Protestants  every 
third." 

"Revivals."  The  Rev.  F.  C.  Iglehart,  D.  D.,  New  York  city: 
"  Revival  is  from  re  vivo,  to  live  again.  Revivals  are  good  or  bad. 
They  must  necessarily  be  occasional,  but  they  are  instrumentalities 
used  by  the  Holy  Spirit,  in  conversion."  Public  meetings,  Bible  read- 
ings, prayer,  music  and  the  will  of  the  sinner  were  mentioned  as  agen- 
cies in  the  work.  "  The  Holy  Spirit  may  be  willing,  the  pastor  and  the 
members  may  be  willing,  there  may  be  preaching,  praying,  singing, 
and  yet  the  sinner  may,  and  often  does,  refuse  to  come  to  the  Saviour. 
It  is  quite  popular,  nowadays,  not  only  for  the  enemies,  but  the  friends, 
of  Christ  to  apologize  for  sinners  and  publicly  abuse  the  church  be- 
cause the  unconverted  are  not  brought  into  the  fold.  This  course  is 
as  mistaken  in  policy  as  it  is  bad  in  principle.  The  avarice  of  Ju- 
das was  more  powerful  than  the  love  of  Christ.  The  logic  of  these 
abusers  of  the  church  would  blame  Christ  for  not  saving  Judas,  and 
the  apostles  for  not  holding  a  prayer-meeting  and  believing  in  his 
conversion.  The  church  is  not  perfect.  She  comes  far  short  of  her 
duty.  But  whatever  good  has  been  done,  she  has  done;  whatever 
souls  have  been  saved,  she  has  brought  to  Christ." 

"  Methodist  Colleges  and  Universities."  Henry  Wade  Rogers,  D. 
D.,  Evanston,  111.:    "  Prior  to  1768  there  was  not  a  Methodist  church  in 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


1063 


Colleges  and 
Univcrsitiee. 


Methodist 


America.  In  17871116  first  Methodist  college  was  opened.  In  1892 
there  were  fifty-four;  value  of  their  property  and  endowments,  less 
their  debts,  $19,366,196;  number  of  instructors,  1,276,  and  the  number 
of  students,  21,903.  The  value  of  the  property  and  endowments,  less 
the  debts,  belonging  to  all  its  educational  institutions,  $26,022,392, 
while  che  number  of  institutions  was  195,  instructors,  2,343  and 
students,  40,026." 

Dr.  Rogers  advocated  "  rallying  the  strength  of  Methodism  to 
the  support  and  upbuilding  of  our  most  promising  existing  universities, 
to  the  end  that  they  be  enabled  to  occupy  as  commanding  a  position 
in  the  educational  world  as  is  commensurate  with  the  dignity  of  the 
Methodist  Episcopal  church." 

"  Methodist  Journalism."  The  Rev.  David  H.  Moore,  D.  D.,  editor  _ 
Western  Christian  Advocate:  "John  Wesley  began  to  print  Methodism  Joarnanam.' 
when  he  was  in  his  seventy-fifth  year.  The  first  American  Methodist 
periodical  was  the  Western  Christian  Monitor^  in  Chillicothe,  Ohio,  in 
1816.  Since  then  the  periodical  press  has  been  a  powerful  ally  of 
Methodism.  Of  a  truth  this  is  Mercury's  age,  not  Mars.  The  inkpot 
is  more  to  be  feared  than  the  powder  horn;  steel  pens  than  Damascus 
blades;  revolving  presses  than  machine  guns.  Every  other  means  of 
influence  is  aggregated  in  the  press.  It  informs,  educates,  amuses, 
rouses,  rules.  Distance  nor  depth  can  elude  its  searchlight.  No 
other  Church  has  so  many  papers,  seventy  five,  almost  one-seventh  of 
the  total  number  of  religious  papers — 553 — in  the  United  States.  In 
^893  the  circulation  of  the  ofificial  papers  was  one  paper  for  every  nine 
and  seven-tenths  members  of  our  church.  The  quality  of  our  papers 
should  be  improved;  the  many  should  be  consolidated  into  few,  and 
they  must  be  cheapened  in  price;  every  pastor  should  be  an  active 
agent,  and  thus  the  quality  and  circulation  of  the  press  would  be 
increased." 

Dr.  Moore  frankly  pointed  out  some  of  the  defects  of  the  church 
journalism.  It  is  timid,  apprehensive,  shrinks  from  Biblical  criticism; 
has  not  enough  of  the  modern  spirit.  "  The  modern  spirit  is  Christian. 
Christ  is  coming  into  society  to  redeem  it  with  processes  and  methods 
never  used  before,  and  we  do  not  clearly  discover  His  coming.  He  is 
regnant  in  the  thought,  activities  and  life  of  society.  The  spirit  of  the 
age  is  Christian;  that  is,  it  believes  in  Christ,  not  always  recognizing 
His  Deity,  but  signally  loyal  to  Him.  If  the  spirit  of  the  age  could  be 
personalized  and  utter  its  creed,  it  would  say: 

"  If  Jesus  Christ  is  a  man, 

And  only  a  man,  I  say 
That  of  all  mankind  I  cleave  to  Him,- 

And  to  Him  will  cleave  alway. 

If  Jesus  Christ  is  God, 

And  the  only  God,  I  swear 

will  follow  Him  through  heaven  and  hell, 

The  earth,  the  sea,  the  air." 

"This  remarkable  trend  of  the  age  toward  Christ  should  be  more 


1064  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

clearly  discerned  by  Methodist  Journalism,  and  therefore  more 
heartily  nurtured  and  developed." 

**  Mission  of  the  Epworth  League."  The  Rev.  J.W.  Bashford,  D.  D., 
L^i^°M^  president  Ohio  Wesleyan  University:  "This  organization  started  in 
8ion.  °  ^^'  Cleveland,  Ohio,  May  15,1889.  It  represented  an  all-round  Christian  life. 
It  sought,  in  the  language  of  its  noble  founder,  Bishop  Vincent,  'for 
more  Bible  knowledge,  more  literary  culture,  more  personal  purity,  and 
more  practical  service.'  Also,  'to  seek  the  blessing  of  heart-purity  as 
taught  in  the  Holy  Scriptures,  to  abstain  from  all  questionable  amuse- 
ments, to  study  the  Bible  each  day,  and  to  give  daily  thought  and 
effort  to  the  salvation  of  souls.'  They  sought  for  Christian  coopera- 
tion. They  desired  to  transform  the  young  people  of  Methodism 
from  a  mob  into  an  army.  Its  motto,  '  Look  up  and  lift  up,'  was 
adopted  from  a  happy  speech  made  by  Bishop  Vincent."  Defining 
the  purposes  of  the  organization.  Dr.  Bashford  said:  "Personal 
culture,  crowned  by  communion  with  God  and  resulting  in  Christlike 
characters,  is  the  first  duty  of  Epworth  Leaguers." 

"  Missionary  Training  Schools."  Miss  M.  S.  Gibson,  Principal  Scar- 
ritt  Bible  and  Training  School:  "  The  origin  of  the  wonderful  organi- 
zation at  Kaiserswerth  by  Pastor  Fliedner  is  well  known  to  all 
branches  of  the  church  of  Christ.  Kaiserswerth  is  the  autotype  of 
the  modern  training  school,  and  its  work  and  workers  are  an  inspir- 
ation to  the  whole  church.  *  *  * 

"  In  our  American  Methodism  there  are  five  training  schools  in 
the  Methodist  Episcopal  church,  and  one  in  the  Methodist  Episcopal 
church  south,  the  latter  by  the  special  authorization  of  the  General 
Conference.  Of  these  three  are  in  connection  with  deaconesses  work, 
while  admitting  other  students;  the  others  are  distinctively  mission- 
ary. 

"The  Bible  is,  of  course,  the  central  text-book;  other  departments 
are:  The  history  of  the  Christian  church;  the  evidences  of  Christianity 
and  a  study  of  comparative  religions;  the  missionary  fields,  including 
statistics  and  the  manners,  customs,  religious  systems  and  needs  of 
heathendom;  domestic  economy,  daily  practice  in  housework,  prepara- 
tion of  work  for  industrial  schools;  practical  training  in  city  mission 
work  by  house-to-house  visitation  among  the  neglected  classes;  visit- 
ing prisons,  hospitals  and  reformatories  under  the  direction  of  mature 
Christian  workers;  conduct  of  meetings  for  women  and  children; 
lectures  on  elementary  medicine  and  study  of  nursing,  preparation  of 
food  and  general  care  of  the  sick;  also,  a  complete  course  of  study  and 
practical  experience  in  hospital  work  for  students  desiring  to  become 
trained  nurses;  training  in  teaching  in  Sunday-school  normal  lessons, 
and  giving  Bible  readings;  physical  culture;  sacred  music,  vocal  and 
instrumental;  bookkeeping;  temperance,  viewed  from  the  physical 
and  moral  standpoints;  lectures  by  missionaries,  preachers  and  philan- 
thropists on  subjects  profitable  to  Christian  workers.  These  schools 
furnish  to  students  a  comfortable  Christian  home  during  years  of  train- 
ing, wherein  they  are  cared  for  physically,  mentally  and  spiritually." 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


1065 


Naming  and  Describing  the  Institutions  in  different  parts  of  the 
country,  Miss  Gibson  said:  "The  work  must  commend  itself  to  the 
best  judgment  of  every  one  of  our  Lord's  servants  who  would  hasten 
the  coming  of  His  kingdom  on  earth!" 

"  Deaconess  Work  in  the  Methodist  Episcopal  Church."  Mrs. 
Lucy  Ryder  Meyer,  Chicago:  "This  movement  began  in  Chicago  in 
1885.  It  is  independent  of  ecclesiastical  associations.  The  first 
Deaconess  Home  was  established  in  Chicago  in  1887.  In  1888 
a  home  was  founded  in  Cincinnati,  and  in  1889  one  in  Minneapo- 
lis and  one  in  New  York.  Others  followed  in  rapid  succession. 
The  characteristics  by  which  deaconesses  may  be  known  are  six.  Dea- 
conesses are  (i)  trained,  (2)  unsalaried  but  supported,  (3)  volunteers, 
(4)  costumed,  (5)  living  mostly  in  communites  called  homes,  (6)  au- 
thorized by  the  church.  Na  woman  can  become  a  visiting  deaconess — 
for  two  classes  of  workers  are  well  recognized  among  us,  the  visiting  or 
evangelistic,  and  the  nurse  deaconess — who  has  not  spent  the  greater 
part  of  one  year  in  the  study  of  the  Bible,  sacred  history,  methods  of 
work,  and  Methodist  doctrine,  while  a  second  year  of  probation  is 
given  to  practical  work  with  a  course  of  reading.  The  nurse  deaconess 
must  receive  a  careful  theoretical  and  practical  training  extending  over 
a  period  of  two  years  in  connection  with  some  reputable  hospital,  in  ad- 
dition to  some  Biblical  study.  There  are  at  present  eleven  hospitals 
under  Methodist  Episcopal  management  in  the  United  States.  Of 
these,  the  splendid  Brooklyn  hospital  was  the  first  in  the  field.  The 
hospital  at  Portland,  Ore.,  was  the  second,  but  Wesley  [in  Chicago, 
established  at  first  as  a  deaconess  hospital,  followed  hard  after  it. 
Christ  hospital  at  Cincinnati,  the  deaconess  hospitals  at  Denver, 
Omaha,  Kansas  City,  Minneapolis,  Saginaw  and  St.  Louis,  and  the 
Philadelphia  Methodist  Episcopal  hospital,  complete  the  list.  Of 
these  eleven  hospitals  eight  are  now  under  the  care  of  deaconess 
nurses." 

"Contributions  of  Methodism  to  Literature."  The  Rev.  W.  F. 
Whitlock,D.D.,  Delaware, Ohio:  The  essayist  declared  that "( i)  Method- 
ism has  furnished  a  literature  of  substantial  and  permanent  value,  (2) 
a  symmetrical,  well-balanced  literature,  (3)a  literature  for  the  people, 
(4)  a  literature  of  power,  (5)  a  catholic  literature,  that  (6)  has  advo- 
cated moral  reforms.  It  (i)  has  concentrated  at  the  cross,  (2)  pro- 
moted church  organization  and  work,  (3)  antidoted  pernicious  litera- 
ture, and  (4)  unified  the  tone  and  spirit  of  the  church.  It  has  been 
able  and  useful.  The  church  has  now  the  largest  religious  publishing 
houses  in  the  world.  They  are  established  in  the  great  commercial 
and  radiating  centers  of  the  country.  They  have  twelve  thousand  pro- 
prietors, distributed  all  over  the  field,  who  act  as  agents;  they  have  al- 
ready a  patronage,  capital  and  income  that  enable  them  to  command 
the  services  of  the  ablest  pens,  and  to  issue  books  and  periodicals  at 
prices  that  will  render  them  accessible  to  all.  The  church  was  never 
so  well  prepared  to  meet  the  injunction  of  Wesley — to  make  cheap 
prices  and  sustain  them  by  large  sales.  The  service  demanded  is  two- 
fold— first,  to  our  own  people;  second,  to  the  country  at  large." 


Deaoonees 
Work. 


liethodiBt 
Literatare. 


1066 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Theological 
Schools. 


Yonng  People 


"  Methodism  and  her  Theological  Schools."  The  Rev.  Geo.  L.  Cur- 
tis, D.  D.,  De  Pauw,  Ind.:  The  author  gave  a  history  of  the  primitive 
"  school  of  the  prophets  "  in  the  early  days  of  Methodism,  and  passed 
to  describe  the  advantages  of  the  Modern  Divinity  School  in  the  up- 
building of  the  Methodist  church.  It  was  bitterly  opposed  at  the  first, 
but  now:  'Tn  the  Methodist  Episcopal  church  are  seventeen  theo- 
logical institutions,  with  a  property  of  ^663,636,  an  endowment  of 
;^i,557,466,  teachers,  seventy-two,  and  863  students  in  1891.  From 
the  first  there  have  been  over  four  thousand  eight  hundred  en- 
rolled in  these  schools.  Besides  these  in  some  of  our  colleges  there  are 
departments  for  instruction  in  many  of  the  special  studies  required 
of  the  preacher.  These  schools  of  theology  are  for  the  English  speak- 
ing ministry,  the  pure  Scandinavian,  the  African  or  Freedmen  of  the 
United  States,  the  celestials  of  Asia,  the  Hindu  learned  in  his  subtle 
philosophy,  the  German  and  the  Italian,  These  schools  originated  in  ne- 
cessity, each  school  has  an  individual  history;  there  is  remarkable  uni- 
formity in  the  several  curriculums;  their  studies  bear  on  the  mental 
and  moral  culture  of  students,  and  fit  them  forthe  work  of  saving  souls; 
they  qualify  men  for  heroic  self-sacrifice;  yet  they  are  not  supported 
as  they  should  be,  though  severely  criticised,  and  no  doubt  defective, 
they  are  yet  doing  a  grand  work." 

"Sunday  schools."  The  Rev.  Frank  Crane:  The  Methodist  Sun- 
day-school has  a  threefold  function: 

1.  To  train  the  children  of  Christian  homes. 

2.  To  teach  adults  the  truths  of  the  Bible. 

3.  To  gather  and  instruct  the  children  of  non-Christian  homes. 
Under  the  third  head   Mr.  Crane  said:     "How  needful  is  such 

work  as  this  only  a  pen  of  fire  could  tell.  No  chapter  of  the  wretched 
story  of  city  pauperism  and  crime  is  more  tear-compelling  than  this  of 
the  children.  To  one  for  whom  childhood  has  always  seemed  the 
purest  idyl  this  side  of  heaven  the  revelation  of  the  fearful  condition 
of  the  child  in. the  crowded  tenements  of  the  great  city  is  appalling. 
Visit  their  squalid  dwellings.  Think  of  babies  nurtured  there.  Hell, 
not  'heaven,  lies  about  them  in  their  infancy.'  'They  are  damned 
into  the  world.'  Lust  is  their  father,  brutality  their  mother,  vice  their 
teacher,  filth  their  companion,  drunken  crime  their  ambition,  hunger 
their  inspiration,  and  drunkenness  their  heaven." 

"  Methodism  and  her  Young  People;  Sunday-schools."  The  Rev. 
A.  S.  Embree,  M.  A.,  Topeka,  Kan.:  "The  Sunday-school  was  at 
first  the  simple  scheme  of  a  benevolent  priest  to  gather  the  waifs  from 
the  street  and  impart  to  them  some  rudimentary  knowledge.  A  little 
farther  on  an  effort  to  teach  something  of  truth  and  duty.  Finally,  as 
in  our  day  and  country,  a  vast  system,  bringing  to  its  aid  the  powers 
of  the  printing  press,  the  highest  scholarship,  the  personal  attention 
of  an  army  of  men  and  women  who  carry  to  the  work  commendable 
equipment  of  mind  and  heart.  Today  we  have,  in  round  numbers, 
thirty  thousand  schools,  more  than  three  hundred  thousand  officers  and 
tqachers,  and  of  pupils  a  number  equal  to  one-twenty-eighth  of  ouf 


Rev.  Ferdinand  Iglehardt,  D.  D.,  New  Yorl^, 


1068 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Women 
Edacation. 


Mothodiet 
Doctrines. 


entire  population.  It  is  common  to  refer  to  the  Sabbath-school  as 
the  nursery  of  the  church.  I  would  like  to  put  all  possible  emphasis 
upon  the  thought  which  that  expression  naturally  conveys.  It  is  to  my 
mind  the  nursery,  the  only  nursery  that  remains  to  Christendom;  and 
the  future  of  present  day  religious  organizations  depends  now  as  never 
before  upon  the  religious  development  of  the  race  while  yet  in  its 
childhood." 

•'Women  in  Methodist  Education."  Prof.  Susanna  M.  D.  Fry, 
Ph.  D.,  St.  Paul,  Minn.:  ''What  traveler  does  not  bring  a  memento 
from  the  grave  of  John  Wesley?  But  who  crosses  a  step  beyond  to 
Bunhill-fields  to  the  grave  of  Susanna,  upon  whose  new  stone  stands 
the  legend,  'The  mother  of  nineteen  children?'  Susanna  Wesley  has 
been  called  by  high  authority  the  'founder  and  legislator  of  Meth- 
odism.' Why  not  add  educator?  She  was  president  and  faculty  of  a 
good  classical  home  school  where  social  usages,  morals  and  religion, 
Latin  and  Greek,  were  taught;  and  from  which  at  least  two  boys  were 
graduated  who  made  their  mark  in  the  world. 

"John  Wesley  founded  schools  and  the  women  helped  him,  just  as 
they  should.  Lady  Maxwell  gave  him  ;^500  with  which  to  open  his 
celebrated  Kingswood  school,  and  ;^300  more  to  pay  debts  which  had 
accumulated.  Mrs.  Elizabeth  Garrett  founded  Garrett  Biblical  Insti- 
tute by  a  gift  of  ;^i 50,000,  in  1853,  and  it  seems  to  some  anomalous, 
that  although  founded  by  a  woman,  the  school  has  never  extended  a 
formal  invitation  to  women  to  enter  its  walls.  Mrs.  Garrett's  gift  was 
the  largest  ever  given  for  education  in  the  new  world  up  to  1853,  by 
man  or  woman,  except  that  of  Stephen  Girard,  of  Philadelphia.  Six- 
teen Methodist  colleges  report  gifts  from  women  amounting  to 
^^714,500.  The  Woman's  Foreign  Missionary  Society  supports  353 
day  schools,  forty  boarding  schools,  orphanages,  English  boarding 
schools,  and  thirteen  training  schools.  The  total  number  of  pupils  in 
schools  is  set  down  at  thirteen  thousand  one  hundred  and  thirty-five, 
and  the  number  of  women  under  instruction  as  thirty-one  thousand 
two  hundred.  The  Woman's  Home  Missionary  Society  carries  on 
distinctively  educational  work  in  two  of  its  departments.  Methodism 
founded  in  1834,  at  Macon,  Ga.,  the  first  woman's  college  in  America." 

"  Peculiarities  of  Methodist  Doctrines."  The  Rev.  Thomas  B. 
Neely,  D.D.,  LL.  D.,  Philadelphia,  Pa.:  "John  Wesley  and  his  father 
were  educated  Church  of  England  ministers.  The  son  had  no  intention 
of  organizing  a  new  church,  but  his  doctrine  of  justification  by  faith 
caused  his  practical  rejection  from  the  Episcopal  church. 

"  This  doctrine  of  a  free  and  full  salvation  by  faith  is  at  the  founda- 
tion of  what  are  called  peculiarly  Methodist  doctrines.  In  one  sense 
this  was  not  a  new  doctrine.  Wesley  taught  the  philosophical  doc- 
trine of  the  freedom  of  the  human  will,  a  dogma  now  accepted  by  the 
leading  philosophers.  This  is  the  key  to  Methodist  doctrine.  Then 
came  the  doctrine  of  the  witness  of  the  Spirit  to  those  who  are  regen- 
erated. After  this  came  the  doctrine  of  Christian  perfection.  He 
magnified  the  most  important  practical  doctrines  and  put  little  stress 


THE  WORLD'S  CONGRESS  OE  REUGIONS.  1069 

upon  those  which  belonged  to  the  realm  of  metaphysics  or  mere  spec- 
ulation. Wesley  put  more  emphasis  on  Christian  character  than  he 
did  on  mere  dogma,  though  he  believed  in  creeds  as  well  as  deeds. 
Following  his  example  Methodism  has  always  been  broad  and  at  the 
same  time  evangelical.  As  one  has  said,  some  churches  have  tried  to 
preserve  their  spirituality  by  their  orthodoxy,  but  Methodism  has 
preserved  its  orthodoxy  by  its  spirituality.  Methodism  is  orthodox 
but  liberal.  It  is  liberal  but  orthodox.  Methodism  is  the  evangelical 
broad  church  with  a  broad  and  simple  creed;  making  more  of  spiritual 
life  than  of  theological  disputations,  but  at  the  same  time  tenaciously 
holding  the  truth  as  it  is  in  Christ  Jesus." 

**The  Methodist  Episcopal  Church  and  the  Sunday-school."  The  Sunday- 
Robert  H.  Dougherty,  Ph.  D.:  'The  Sunday-school  was  one  of  the  first  ^^°**^- 
instrumentalities  employed  by  Methodists.  When,  in  1781,  Robert 
Raikes,  in  the  true  spirit  of  Christ,  bearing  on  his  heart  the  heavy  mis- 
ery of  the  neglected  children  of  Gloucester,  asked,  'What  can  we  do 
for  these  wretches?'  he  was  answered  by  a  Methodist  young  woman: 
'Let  us  teach  them  to  read,  and  take  them  to  church.'  Mr.  Wesley 
promptly  adopted  the  Sunday-school  idea,  as,  indeed,  he  adopted 
every  good  idea  he  could  find.  In  1786  the  first  Methodist  bishop, 
Francis  Asbury,  established  the  first  Sunday-school  of  any  denomina- 
tion on  our  continent.  Through  several  periods  of  development  the 
Sunday-school  movement  has  passed  to  the  present:  The  exploration 
of  the  Bible  is  the  discovery  and  exploration  of  the  human  soul.  The 
discovery  of  a  child  is  a  process  to  be  slowly  pursued  during  long 
years.  Every  kind  caress,  every  rude  rebuff,  every  experience  of  man's 
falsity,  every  lesson  learned  in  school,  every  precious  Bible  text  com- 
mitted to  memory,  every  teacher's  smile,  every  newspaper  taken  up 
and  read,  every  person  that  meets  the  slowly  developing  infant  soul, 
every  force  that  is  brought  to  bear  on  any  side  of  his  character,  as  an 
investigating  or  stimulating  force — is  a  pioneer,  a  discoverer,  an  ex- 
plorer of  the  deep  recesses  of  the  human  heart." 

"Woman's  Foreign  Mission  Work."  Mrs.  Emily  Huntington  Mil-  Foreign  Mis- 
ler:  "Woman's  independent  work  in  foreign  missions  dates  back  sioi^Work. 
but  twenty-four  years,  yet  it  may  be  questioned  whether  a  new  era  in 
missionary  conquest  should  not  be  symbolized  by  the  woman  with  a 
lamp.  Years  of  toil  and  sacrifice  and  devotion  had  indeed  opened  the 
way;  prejudice  had  been,  in  a  manner,  conquered;  the  power  of  the 
Gospel  to  redeem  had  been  demonstrated;  but  the  work  of  church  and 
school  had  been  perpetually  undone  by  the  heathen  mother  in  the 
heathen  home.  Permanent  advance  was  scarcely  possible  until  woman 
lighted  her  candle  and  began  to  sweep  and  to  search  in  the  darkened 
house  for  that  lost  treasure  buried  so  long  in  the  dust  that  its  precious- 
ness  was  forgotten.  The  work  she  set  herself  was  to  supplement 
that  already  undertaken,  by  carrying  Christianizing  influences  into  the 
homes  closed  to  all  other  teachers,  to  secure  the  children  through  the 
years  when  they  were  plastic  to  influence;  to  train  and  educate  wives 
and  mothers — one  might  almost  say  to  create  a  new  womanhood,  so 
impossible  to  heathenism  seemed  its  very  conception.        ♦        *        ♦ 


107d  fHE   WORLD'S  CONGRESS  OF  RELIGION^. 

^'This  comprehensive  plan  now  includes  a  working  force  of  5,66j 
organizations  and  147,080  individuals,  through  whom,  in  steadily  in- 
creasing amounts,  a  sum  has  been  collected  which  will  aggregate  by 
the  end  of  the  current  year  at  least  ^3,000,000." 

"The  Freedman's  Aid  and  Southern  Education  Society."  The 
Rev.  J.  W.  Hamilton,  D.  D.:  "After  the  war  the  country  had  secured 
The  Freedman.  g,  race  of  freedmen — a  nation  of  free  men.  The  North  was  the  nation, 
the  storehouses  were  here.  The  South  was  one  vast  Aceldama.  The 
southern  soldiers  must  go  back  to  live  among  the  dead.  The  North 
alone  must  reconstruct  the  laws  and  determine  the  destiny  of  the  na- 
tion. It  was  the  sentiments  of  the  North  that  had  prevailed,  and 
must  go  South;  this  had  been  settled  by  force  of  arms.  But  it  was 
more  than  the  sword  that  was  supreme.  It  was  Plymouth  Rock.  It 
was  the  Sermon  on  the  Mount.  But  the  truth  had  only  prevailed  by 
force;  it  must  now  prevail  by  love.  The  freedman's  movement  was  at 
first  unsectarian,  but  when  at  length  it  was  found  best  to  prosecute  the 
work  in  denominational  directions,  the  other  denominations  withdrew 
from  the  general  organization  before  the  Methodists  withdrew.  It 
was  then  that  the  members  of  the  Methodist  Episcopal  church,  who 
were  members  of  the  existing  undenominational  societies,  issued  a  call 
for  the  convention  to  meet  in  Cincinnati,  August  7,  1866,  to  organize 
the  Freedmen's  Aid  Society  of  the  Methodist  Episcopal  church.  This 
branch  is  at  work  in  all  parts  of  the  South,  endeavoring  to  make  freed- 
men Christian  freemen." 

"The  Educational  Work  of  Methodism."  The  Rev.  C.  H.  Payne, 
D.  D.,  LL.  D.:  "Sound  learning  and  fervid  piety"  has  been  the  aim 
of  the  Methodist  church  since  John  Wesley  founded  the  famous 
Kingswood  school  in  1748,  and  Cokesbury  college  was  opened  in 
1787.  There  are  now  in  the  Methodist  Episcopal  church,  seventeen 
theological  institutions,  fifty-seven  colleges,  sixty-one  classical  semi- 
naries and  seventy-seven  foreign  mission  schools — 197  in  all,  with  forty- 
one  thousand  students  and  an  endowment  of  twenty-six  million 
dollars." 

"  The  Missionary  Work  of  Methodism."  The  Rev.  J.  O.  Peck,  D.  D. : 
"The  work  of  missions  is  the  supreme  object  of  divine  interest  in  our 
world,  and  the  only  end  to  be  conserved  by  infinite  thought,  labor 
Missionary  ^^^  \oYQ.  Missions  is  the  whole  of  Christianity.  From  center  to 
Work.  circumference  our  holy  religion  is  nothing  but  a  mission  of  Christ  and 

His  church,  for  the  salvation  of  all  mankind.  This  is  the  philosophy 
of  the  kingdom  of  heaven.  The  Methodist  church  in  its  origin  was 
itself  a  missionary  movement  of  the  eighteenth  century  against  the 
dead  formalism  of  the  Established  Church  and  the  almost  lifelessness 
of  non-conformity  in  England.  Its  first  missionary  work  was  to  reach 
the  lost  and  neglected  millions  of  that  land,  and  also  to  revive  evan- 
gelical religion  and  formulate  a  preachable  theology  in  the  denomina- 
tions of  two  continents.  It  has  been  a  missionary  of  evangelical  zeal, 
and  God-honoring  doctrines  to  Christian  pupils  everywhere.  The 
Missionary  Society  of  the  Methodist  Episcopal  church  alone  has  at 


THE  WORLD'S  CONGRESS  OP  RELIGIONS,  1071 

least  four  thousand  missionary  workers  in  the  foreign  work  and  five 
thousand  in  home  missions.  This  society  raised  last  year  for  foreign 
missions  alone  Si, 041, 393,  which  is  the  largest  sum  contributed  for  that 
work  in  1892  by  any  denomination  in  America.  The  annual  contribu- 
tion of  all  Methodism  for  missions  is  over  ;^3,ooo,ooo.  The  members 
and  probationers  of  heathen  converts  in  all  Methodism  are  over  three 
hundred  thousand.  The  representatives  of  Hinduism  and  Buddhism, 
frescoing  the  nakedness  of  their  effete  religion,  may  come  to  the 
World's  Parliament  of  Religions,  and  suggest,  with  the  indorsement  of 
the  liberals  who  renounce  evangelical  Christianity  and  the  liberal 
press  that  sought  to  strike  down  our  Christian  Sabbath,  that  perhaps 
the  final  religion  of  the  world  would  be  a  compromise,  a  composite  of 
all  religions.  Out  upon  such  vapidity!  Christianity  with  a  super- 
natural Christ,  a  supernatural  revelation,  and  a  supernatural  life  in  the 
heart  of  her  millions,  witnessing  to  her  divine  origin  and  saving  and 
cleansing  power;  with  her  banners  farther  advanced  than  ever  before; 
with  her  augmenting  legions  more  victorious  than  ever,  has  no  com- 
promise to  make  with  heathenism!     It  is  the  final  religion." 

"  Our  Colleges  and  Universities."  The  Rev.  Bradford  P.  Raymond, 
Middletown,  Conn.:  The  first  half  century  of  Methodism  was  one  of 
"  unsuccessful  beginnings  and  discouraging  suspensions."  But,  Mr. 
Raymond  said:  "We  may  enter  the  twentieth  century  with  pardon- 
able pride  over  the  work  we  have  done  in  the  last  one  hundred  years. 
And  with  confidence  may  we  provide  for  better  work  in  every  depart- 
ment of  research,  believing  that  the  Christian  ideal  of  manhood  will 
rule  us  in  the  future  as  in  the  past.  We  are  working  now  with  forces 
like  those  which  uplift  the  continents." 

"  A  Columbian  View  of  Methodist  Church  Extension."  The  Rev.  church  Ex. 
A.  J.  Kynett,  D.  D.,  LL,  D.  He  said:  "At  the  end  of  the  first  quarter  tension, 
of  the  second  century  of  our  denominational  history,  our  branch  of 
the  Christian  church  has  upon  its  rolls  two  and  one-half  million  mem- 
bers, twenty-four  thousand  churches,  and  Si30,ooo,0(X)  of  church  prop- 
erty; more  than  doubling  our  membership  and  the  number  of  our 
churches  and  multiplying  their  value  more  than  three  times.  If  this 
republic,  which  the  world  calls  great,  has  anything  in  it  worthy  of 
the  admiration  of  mankind,  it  is  because  it  is  the  outgrowth  of  Chris- 
tian faith  and  supreme  devotion  to  religious  liberty." 

"  The  Freedmen's  Aid  and  Southern  Education  Society."  The  Rev. 
Geo.  K.  Morris,  D.  D.,  Cincinnati,  Ohio:  "In  the  fall  of  1862  was 
formed  the  *  Contraband  Relief  Society,'  whose  object  was  to  meet 
the  pressing  wants  of  the  escaping  slaves  who  had  been  declared  con- 
traband of  war.  The  Western  Freedmen's  Aid  Commission  was 
formed  by  those  who,  looking  into  the  future,  clearly  saw  that  some- 
thing must  be  done  to  provide  for  the  education  of  the  F'reedmen. 
Looking  back  over  something  less  than  a  third  of  a  century,  we  can- 
not but  rejoice  at  the  great  work  already  accomplished.  Over  three 
millions  of  dollars  have  been  spent.  The  school  property  secured  is 
valued  at  nearly  two  millions.     Tens  of  thousands  of  men  and  women 


Church  Exten- 
sion. 


1073  TM£  WOkLD\<;  CONCkMS  OP  MLtGtOMS. 

have  been  helped  upward  and  cheered  onward  in  a  path  of  blessed 
light.  If  we  consider  the  present  conditions  in  contrast  with  those 
prevailing  in  1866,  what  cause  do  we  find  for  gratitude  to  Almighty 
God!  The  money-cost  does  not  sufficiently  represent  the  value  of  the 
schools  maintained  by  this  society.  There  they  stand,  monuments  of 
the  thoughtful  liberality  of  God's  noble  sons  and  daughters,  and 
prophecies  of  the  glory  yet  to  be  revealed  to  the  millions  who  dwelt 
long  in  the  land  of  darkness  and  of  tears." 

"The  Modern  Methodist  College."  The  Rev.  P.  D.  John,  D.  D., 
De  Pauw,  Ind.:  "  In  spite  of  the  strictures  upon  denominational  col- 
leges by  a  certain  class  of  educators,  these  institutions  have  demon- 
strated their  right  to  exist.  The  Methodist  college  has  come  to  stay, 
and  it  should  have  all  the  equipment  that  the  best  universities  pos- 
sess in  order  to  compete  with  them  in  the  work  of  education." 

*'  Church  Extension  on  the  Frontier."  The  Rev.  H.  K.  Hines,  D.  D., 
Portland,  Ore.  After  an  eloquent  statement  of  the  great  work  of  the 
Church  Extension  Society,  Dr.  Hines  said:  "God  put  this  world  into 
man's  hands,  into  our  hands,  to  renew,  cultivate,  subdue  and  trans- 
figure it.  He  put  the  timber  on  the  hills,  the  iron  in  the  mountain, 
the  silver  in  its  veins,  and  the  gold  in  its  mines,  and  gave  them  over 
to  us  to  square  and  polish,  to  mill  and  forge,  to  dig  and  coin.  He 
never  built  a  church.  He  never  launched  a  ship.  '  We  are  laborers 
together  with  God 'in  making  and  completing  such  a  world  as  He 
would  have  our  humanity  to  occupy  at  last.  His  part  is  done;  ours 
is  going  slowly  on.  When  the  deserts  are  irrigated  into  harvests  and 
/ineyards,  when  the  now  untilled  plains  are  meadowed  with  verdure 
and  starred  with  roses,  when  desolations  are  populated  into  vast  cities, 
and  moral  wastes  are  everywhere  sweetened  by  the  healthful  flow  of 
the  river  of  the  water  of  life,  and  time's  grand  ultimate  has  dawned  into 
its  immortality  of  perfection,  what  we  have  done  and  said  here,  and 
what  our  friends  have  done  and  said  yonder  and  everywhere,  will  be 
seen  to  have  been  some  pillar  or  some  beauty  in  the  temple  of  God's 
eternal  praise.  As  through  all  the  harmonies  in  music  one  always 
hears  in  great  tones  a  wondrous  melody,  so,  in  all  our  work,  we  always 
touch  the  greater  work  of  Him  who  is  both  our  inspiration  and  our 
completeness;  and  to  whose  brow  at  last  we  shall  bring  the  royal  dia- 
dem, 

"  'And  crown  Him  Lord  of  all.'  " 

"Woman's  Home  Missionary  Society  of  the  Methodist  Episcopal 
Church."  Mrs.  R.  S.  Rust.  Mrs.  Rust  described  at  length  the  work  of 
this  useful  organization  in  the  South  West,  cities  and  in  other  direc- 
tions, and  said:  "If  the  church  in  America  is  to  be  a  power  for  the 
evangelization  of  the  world,  its  latent  energies  must  be  developed, 
and  its  forces  properly  conserved.  Women  constitute  two-thirds  of 
the  church  membership,  and  are,  therefore,  numerically,  an  element  of 
strength;  yet  the  additional  number  of  workers  that  they  furnish  for 
the  field  is  not  the  most  important  advantage.  The  great  advantage 
is  that  they  bring  an  entirely  new  influence  into  the  world  of  effort; 


Miss  Frances  E.  Willard,  Evanston,  111. 


1074 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Deaconesses. 


Methodist 
Journalism. 


a  quiet,  unseen  and  pervading  influence,  the  result  of  combined  pa- 
tience and  strength,  more  potent  even,  than  what  is  gained  by  mere 
numbers  and  display.  It  is  an  encouraging  fact  that  the  value  of 
organized  efforts  of  women  in  Christian  and  philanthropic  work  is  be- 
coming more  fully  appreciated." 

"  Methodist  Deaconesses  in  England."  Miss  Dora  Stephenson  (Sis- 
ter Dora),  London,  England:  ''  A  Christian  deaconess  is  a  consecrated 
/woman  working  on  principle  and  system  for  the  glory  of  God  in  the 
salvation  of  man,  and  making  that  her  one  business.  The  idea  of  a 
deaconess  comes  down  from  the  earliest  days  of  Christianity.  In  the 
Epistles  mention  is  made  of  widows  and  virgins  who  were  set  apart  to 
the  work  of  the  church,  and  from  the  writings  of  the  early  fathers  it 
was  evident  that  the  deaconess  was  accounted  a  regular  officer  in  the 
church.  In  the  church  of  Constantinople  alone  we  read  of  forty -dea- 
conesses being  employed.  George  Eliot  has  drawn  for  us  a  wonderful 
picture  of  the  great  Stradivarius  in  his  workshop  at  Cremona.  There 
the  king  of  violin  makers  stands  exultant,. yet  humbled  by  the  wonder 
of  his  handiwork,  and  in  a  burst  of  ecstasy  exclaims  as  he  gazes  at  the 
great  instrument  his  hands  have  formed: 

'Tis  God  gives  skill, 

But  not  without  men's  hands.    He  could  not  make  ' 

Antonio  Stradivari's  violins  : 

Without  Antonio.*  ' 

"  The  words  startle  us,  shock  us  even,  yet  surely  there  is  a  deep 
truth  lying  underneath.  God  chooses  to  uplift  humanity  by  the  min- 
istry of  His  children." 

**  Methodist  Journalism."  The  Rev.  Charles  Parkhurst,  D.  D.,  Zion's 
Herald.  Describing  the  growth  of  Methodist  journalism  and  referring 
to  the  fact  of  denominational  proprietorship.  Dr.  Parkhurst  alluded  to 
lack  of  comprehensiveness,  lack  of  independency,  lack  of  modernness, 
inadequate  support,  and  lack  of  leadership,  as  defects  of  the  church 
press.  But  he  complimented  its  ability:  "Let  a  thoughtful  and  candid 
Methodist  group  the  papers  of  the  leading  denominations  and  com- 
pare them  with  those  of  his  own  church,  and  he  will  have  no  occasion 
for  chagrin.  ^%Olar  Advocates  have,  in  all  their  history,  been  interesting 
and  able."  ' 

Francis  E.Willard. — Unable  to  attend  the  congress,  Mrs.  Lucy 
Rider  Meyer  read  the  following  letter  from  Miss  Willard: 

"Among  the  many  invitations  that  have  come  to  me  within  the 
past  yearj  in  connection  with  the  congresses  at  the  Columbian  Expo- 
sition, none  has  been  more  cherished  than  that  of  my  own  beloved 
sisters  in  the  church  of  my  choice.  I  felt  confident  that  I  should  have 
the  pleasure  of  joining  in  the  love-feast  appointed  for  September  and 
bearing  my  testimony  in  the  general  class-meeting  of  our  worldwide 
sisterhood,  but  the  discipline  (of  physical  fatigue)  has  been  so  con- 
strued as  to  rule  me  out  of  your  blessed  general  conference,  although 
you  had  chosen  me  as  a  delegate  in  due  form.  This  will,  however,  I 
hope,  prove  to  me  to  be  a  means  of  grace,  and  I  shall  sing  in  spirit 


THE  WORLD'S  CONGRESS  OP  RELIGIONS.  1075 

tvith  many  another  loyal-hearted  Methodist  woman  who,  for  similar 
reasons,  is  debarred  from  giving  in  her  experience  on  that  occasion. 
'  Come  on  my  partners  in  distress! ' 

and  closing  my  musical  soliloquy  with  our  favorite 

' Oh!  that  will  be  joyful,  when  we  meet  to  part  no  more! ' 

"By  way  of  compensation  for  my  disappointment  in  mingling  heart 
and  voice  with  you  in  the  happy  assembly  of  Methodist  disciples,  I 
was  privileged  to  enjoy  a  most  tender  and  beautiful  reception  at  the 
City  Road  chapel,  London,  some  months  ago,  from  our  brothers  and 
sisters  of  the  Wesleyan  church  in  the  dear  old  mother  country.  It 
was  the  fulfillment  of  many  a  dream  to  stand  in  John  Wesley's  pulpit 
and  speak  of  what  the  Lord  had  done  for  my  soul  through  the  gener- 
ous and  helpful  ministry  of  our  communion  and  fellowship,  and  I  have 
never  stood  in  the  midst  of  an  audience  more  sympathetic  and 
responsive. 

"Some  rare  relics  of  our  Saint  Susannah,  mother  of  the  Wesleys, 
were  presented  to  me,  which  I  should  have  been  glad  to  bring  to  the 
Methodist  Women's  Congress  in  Chicago.  I  have  also  visited  (as  I 
had  the  privilege  of  doing  for  the  first  time  in  a  quarter  of  a  centiiry)^ 
in  the  Lincoln  college  in  Oxford  the  room  in  which  the  "Holy  Club"^ 
was  organized.  A  pulpit  is  in  this  college  from  which  Wesley  was  wont  Frances  E. 
to  'improve  his  gift'  from  time  to  time,  when  he  was  here  after  his  Wiiiard. 
graduation.  Ascending  its  steps,  and  entering  its  hallowed  precincts, 
I  prophesied  in  true  Methodistic  fashion  to  a  small  audience,  consist- 
ing of  my  traveling  companions,  Mrs.  Hannah  Whitall  Smith  and  her 
son,  to  the  effect  that  within  twenty-five  years  Methodist  women  would 
find  that  every  separating  wall  had  fallen  flat  between  them  and  the 
full  privileges  and  powers  of  the  church  they  love,  and  which  they 
have  helped  to  make  what  it  is  today,  the  greatest  denomination  in 
the  greatest  of  republics.  Artificial  barriers  are  everywhere  becoming 
undermined;  soul  is  asserting  itself  above  sex,  and  mental  and  spiritual 
powers  being  made  the  only  final  criterion  of  value.  Let  everybody 
do  that  to  which  he  or  she  feels  called,  if  that  calling  is  to  do  good; 
this  is  rapidly  becoming  the  dictum  of  Old  as  well  as  of  New  England, 
the  keynote  of  which  was  struck,  as  I  am  proud  and  grateful  to  remem- 
ber, in  what  was  once  called  the  far,  but  now  the  forceful.  West. 

"May  the  blessing  of  God  be  upon  every  woman  who  casts  in  her 
lot  with  you  at  your  blessed  feast  of  tabernacles,  whether  she  be  a 
foreign  missionary  woman,  a  home  missionary  woman,  a  white  ribbon 
woman,  or  that  greater  and  better  being  which  combines  all  three,  and 
may  the  anointing  power  come  upon  each  and  all  in  pentecostal  meas- 
ure, is  the  fervent  wish  and  prayer  of  your  loyal  and  affectionate 
sister."  Frances  E.  Willard. 


Rt.-Rev.  Samuel  Fallows,  D.  D.,  Chicago. 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


1077 


THE  REFORMED  EPISCOPAL  CHURCH  CONGRESS. 

The  Rt.  Rev.  Charles  Edward  Cheney,  D.  D.,  of  Chicago,  pre- 
sided on  Presentation  Day,  September  14th,  and  papers  were  presented 
on  The  Historical  Position  of  the  Church,  by  Dr.  Cheney;  its  Dis- 
tinctive Principles,  by  the  Rev.  Benjamin  T.  Noakes,  D.  D.,  of  Cleve- 
land, Ohio;  its  Minor  Problems,  by  Mrs.  Lucie  Brotherson  Tyng,  of 
Peoria,  111.,  and  its  Outlook  and  Opportunities,  by  Rt.  Rev.  Samuel 
Fallows,  D.  D.,  of  Chicago,  who  says  in  the  course  of  his  address: 

"  By  the  Anglo-Saxon  race,  in  the  Nineteenth  Century,  in  the 
United  States  of  America,  and  largely  in  the  city  of  Chicago,  was  the 
movement  inaugurated  which  led  to  the  founding  of  the  Reformed 
Episcopal  Church. 

"  The  creed  of  this  church  is  not  a  cast-iron  frame  to  cramp,  but  is 
like  that  elastic  portion  of  a  living  organism,  the  finely  textured  skin, 
which  contains  but  does  not  compress  the  human  body. 

*•  It  can  state  every  article  of  that  creed  in  the  very  language  of 
Holy  Scripture  itself,  and  thus  it  rests  upon  the  pure  teaching  of  God 
as  its  one  immovable  foundation,  and  not  upon  the  shifting,  contra- 
dictory and  erroneous  commandments  of  men.  The  Bible,  the  whole 
Bible,  and  nothing  but  the  Bible,  is  the  basis  of  the  church's  belief.  It 
has  therefore  brought  the  one  hemisphere  of  truth,  embracing  the  su- 
preme sovereignty  of  God,  into  unison  with  the  other  hemisphere  of 
truth,  embracing  the  inviolate  freedom  of  the  will  of  man,  in  one 
rounded  sphere;  the  teachings  of  philosophy,  experience  and  the  in- 
fallible Word. 

"  President  Patton,  of  Princeton,  once  said:  '  Everyman,  when  he 
prays  is  a  Calvinist,  and  when  he  preaches,  an  Arminian.*  This  church 
brings  the  Calvinist  and  the  Arminian  side  by  side,  with  heart  beating 
over  against  heart,  and  says  to  each  '  Preach  in  concert,  in  love,  and  in 
power,  of  the  Holy  Ghost,  this  dual  truth:  Work  out  your  own  sal- 
vation with  fear  and  trembling,  for  it  is  God  that  worketh  in  you  both 
to  will  and  to  do  of  His  good  pleasure.' 

**  In  that  sphere  of  truth  it  holds  firmly  with  the  Jew,  the  unbroken 
unity  of  God,  with  the  Unitarian  the  oneness  of  the  Divine  Being  and 
the  complete  humanity  of  our  Lord  Jesus  Christ;  with  the  Swedenbor- 
gian  the  Supreme  Deity  of  Him,  who  was  God  manifest  in  the  flesh, 
and  with  the  primitive  church,  '  concluding  the  same,'  out  of  the  ulti- 
mate oracles  of  truth  it  holds  to  the  threeness  in  one  of  the  Father, 
Son  and  Holy  Ghost,  and  thus  offers  in  the  divine  Trinity  '  the  fullness 
of.life,  salvation  and  comfort  for  man.' 

"It  has  carefully  provided  that  it  shall  not  have  within  itself  any 
hierarchs  to  lord  it  over  God's  heritage.  The  General  Council,  which 
is  the  creation  of  the  clergy  and  laity  of  the  church,  has  the  supreme 
authority  in  the  ratification  of  the  election,  and  in  the  consecration  of 
its  bishops,  and  these  bishops  are  ever  to  be  held  simply  as  first 
among  their  equals,  the  presbyters. 

**  And  above  the  bishops,  as  above  all  else  in  the  church,  that  Gen- 
eral Council  rises  as  the  representative  of  the  entire  communion,  befpre 
whose  legislation  and  decisions  ajl  must  bpw. 


Bishop  Fal- 
lows Defines 

Reformed 
Gpiscopals. 


1078 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Reformed 
Episcopal 
Principles. 


"  Woman,  with  man,  has  here  been  accorded  her  rightful  privileges, 
and  brings  her  counsel  and  vote  to  the  parish  meeting.  This  church 
is  flexible  in  its  polity.  It  is  endeavoring  to  adapt  its  methods  to  each 
unfolding  period  of  time.  It  will  sacrifice  neither  measures  nor  men 
to  the  unyielding  rigor  of  an  ecclesiastical  system.  Denying  that  any 
special  form  of  church  government  is  an  absolutely  divine  appoint- 
ment and  yet  prizing  its  historical  episcopate,  it  will  be  pliant  in  every 
form  of  its  outward  economy,  that  by  all  means  it  may  save  some. 
The  vital  truth  for  which  the  Congregationalist  contends,  the  virtual 
independence  of  the  local  church,  is  secured  in  the  system  which  this 
church  has  adopted.  All  communicants  and  stated  contributors  of 
lawful  age  have  their  voice  in  the  election  of  the  local  officers  of  the 
church;  and  all  such  communicants  a  voice  in  the  election  of  the 
representatives  of  the  church  in  the  General  Council.  The  one  great 
feature  in  the  progress  of  mankind  has,  therefore,  been  fully  recognized 
— that  of  individuation. 

**  But  parish  is  bound  to  parish,  even  as  town  to  town,  and  county  to 
county  in  the  state,  and  as  each  sovereign  and  independent  state  is 
bound  to  state  in  the  glory  and  union  of  the  United  States;  and  thus 
the  church  has  recognized  the  other  great  factor  of  human  progress — 
that  of  organization. 

"  Individuation  and  organization,  these  grand  elements  in  the  prog- 
ress of  mankind,  I  venture  to  say  are  nowhere  so  completely  manifest 
in  a  church  organization  as  in  the  Reformed  Episcopal  church.  Thus 
by  its  environment,  its  doctrines,  its  polity,  its  broad  Christian  fra- 
ternity, the  Reformed  Episcopal  church,  the  last  born  and  so  the  best 
born,  is  prepared  to  meet  the  problems  which  confront  society  today, 
and  help  bring  about  a  practical  unity  of  the  various  branches  of  the 
church  of  Christ." 


THE  UNIVERSALIST  CHURCH  CONGRESS. 

This  body  convened  on  the  nth  of  September.  Rev.  A.  J.  Can- 
field,  D.  D.,  gave  an  address  of  welcome,  followed  by  Rev.  Augusta  J. 
Chapin,  D.  D.,  to  which  responses  were  made  by  Rev.  Amus  Crum,  D, 
D.,  and  Mrs.  M.  Louise  Thomas.     The  papers  were  as  follows: 

"  Universalism  a  System,  not  a  Single  Dogma."  Rev.  Stephen 
Crane,  D.  D.,  of  Earlville,  111.  Dr.  Crane  said:  "  Every  system 
ASystem.not  of  theology  has  one  basal  idea,  one  central  and  fundamental  prin- 
ogma.  ciple,  that  gives  unity  and  consistency  to  the  whole  system.     Every 

doctrine  is  based  upon  and  framed  into  right  relations  with  this 
all-controlling  principle.  The  basal  idea  of  Universalism  is  the  love 
of  God.  It  postulates  an  infinite,  active  benevolence  as  the  foun- 
dation of  all.  It  puts  a  boundless  love  at  the  heart  of  things,  and 
with  this  love  it  makes  all  things  harmonize,  and  in  the  light  of  it 
seeks  to  interpret  all  things."  *  *  *  After  showing  that  sin  is  the 
result  of  man's  wrong  choice,  and  is  therefore   no   impeachment  of 


I^^v.  B.  T.  Noak^s,  D.  D.,  Cleveland,  Ohio. 


1080 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Punishment 
Disciplinary. 


Divine  Om- 
nipotence and 
Homan  Agency 


God's  character,  he  said  "that  having  chosen  the  wrong,  man  still  had 
the  power  to  choose  the  right,  and  that  God  can  so  educate  him  as  to 
induce  that  choice.  But  Universal  ism  is  not  a  system  of  'Natural- 
ism.' It  has  room  and  a  place  for  Christianity.  It  recognizes  the 
work  and  mission  of  Christ.  It  does  not,  however,  see  in  His  mission 
any  effort  to  change  the  character  of  God  or  reverse  the  moral  order 
of  the  world.  Christianity  is  not  a  reconstruction,  but  a  revelation  of 
what  is.  It  shows  us  the  Father;  it  does  not  change  the  character  of 
the  Father.  *  *  But  in  so  much  as  Christianity  is  a  new  spiritual  or 
moral  force  in  the  world,  it  is  not  in  opposition  to  any  such  force  already 
in  the  world.  It  does  not  seek  to  reverse  the  natural  order  of  things. 
It  is  supernatural  but  not  '  unnatural.'  It  does  not  oppose  nature;  it 
adds  itself  to  nature.  The  only  thing  it  opposes  is  sin,  and  this  be- 
cause sin  is  unnatural.  The  sinner  is  out  of  and  not  in  the  natural 
order;  therefore,  Christianity  opposes  him  and  seeks  to  bring  him  back 
into  the  natural  order." 

"Punishment;  Disciplinary;  The  Atonement;  Reconciliation;  Life  a 
School."  The  Rev.  Elmer  H.  Capen,  D.  D.,  president  of  Tufts  College, 
Massachusetts.  He  said:  "  Universalism  revolts  from  the  theory  that 
punishment  is  to  vindicate  God,  or  execute  wrath  and  vengeance  upon 
man.  It  is  inflicted  on  account  neither  of  the  injured  innocence  nor 
the  anger  of  God.  It  has  its  place  in  a  great  plan  which  contem- 
plates not  the  destruction  but  the  perfection  of  humanity.  *  *  The 
moral  universe  is  viewed  in  the  form  of  a  spiritual  household — one 
family  on  earth  and  in  heaven.  God  is  the  Father.  Man  is  the  child. 
But  one  motive  is  possible  in  this  holy  relation.  That  motive  is  love. 
The  aim  of  punishment  is  twofold.  It  is  first  corrective,  designed  to 
cause  the  sinner  to  halt  and  turn  about  in  the  way  he  is  going.  It  is 
also  stimulative,  seeking  to  create  a  new  purpose  and  lead  to  repent- 
ance, so  causing  the  sinner,  not  only  to  abandon  his  sin,  but  to 
enter  humbly,  cheerfully  and  affectionately  into  the  service  of  God." 
This  view  gives  a  clear  perception  of  the  function  of  Jesus  Christ. 
"He  is  a  mediator,  a  highway  over  which  God  could  come  to  humanity 
and  make  His  abode  with  them,  the  tender  and  reconciling  friend, 
taking  men  by  the  hand  and  leading  them  into  the  presence  of  a  just 
and  merciful  Father." 

"  Divine  Omnipotence  and  Human  Free  Agency  in  the  Problem  of 
Salvation."  Rev.  C.  Ellwood  Nash,  D.  D.,  of  Brooklyn,  N.  Y.  Premis- 
ing that  the  omnipotence  of  God  cannot  be  shown  from  the  teachings 
of  science  or  philosophy,  but  only  from  the  Scriptures,  he  states  that 
"all  Christian  sects  make  it  the  primary  postulate  of  Christian  theism. 
It  is  limited  only  by  the  nature  of  things.  Omnipotence  is  not  a  mere 
store  of  energy,  mere  quantity  or  quality  of  force.  It  is  itself  rather  a 
product  of  the  harmonies  of  the  divine  nature,  from  whose  every 
attribute  and  function  it  collects  its  generous  toll.  It  possesses  full 
information,  agrees  perfectly  with  the  constitution  of  things,  is 
impelled  by  infinite  love  for  men,  has  an  infinite  passion  for  righteous- 
ness.   Consider  the  omnipotence  of  an  absolute,  unconquerable  will- 


Hi  ^^s*-    ^f 


Rev.  John  Wesley  Hanson,  Chicago. 


10^2  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

power,  an  all  engrossing,  immitigable  purpose!  Think  what  the  pale 
shadow  of  this  in  men  has  done  and  estimate  what  it  must  effect  in  the 
Eternal."  The  speaker  proceeded  to  discuss  the  points:  (i)  if  om- 
nipotent, God  must  be  having  His  own  way;  (2),  if  any  soul  is  lost  as 
God  is  omnipotent  it  must  be  because  He  is  unwilling  to  save  it;  (3),  all 
God's  attributes  lay  His  power  under  the  necessity  of  securing  to  each 
soul  the  highest  possible  good.  Replying  to  the  objection  that  human 
nature  opposes  God's  purpose,  and  that  God  has  confined  the  possibil- 
ity  of  securing  salvation  to  this  life.  Dr.  Nash  showed  that  man's 
freedom  of  will  interposes  no  insurmountable  obstacle  to  God's  omni- 
potent will,  also  free,  and  he  closed  by  saying,  "  The  offense  of  Uni- 
versalism  is  that  it 

**  Dare  not  fix  with  mete  and  bound 
The  love  and  power  of  God." 

It  declares:  "'He  sitteth  upon  the  circle  of  the  earth,  and  the 
mhabitants  thereof  are  as  grasshoppers.'  God  must  win;  man  also 
will  win,  and  come  off  more  than  conqueror  through  the  conquest  of 
God,  even  over  himself." 

"■  Universal  Holiness  and  Happiness  the  Final  Result  of  God's 
The  Final  Government."  Rev.  John  Coleman  Adams,  D.  D.,  Brooklyn,  N.  Y. 
Eiesuit.  This  paper  was  one  of  the  ablest  read  to  the  congress,  but  it  was  so 

dovetailed  as  to  render  quotation  very  difficult.  A  passage  or  two  will 
enable  the  reader  to  judge  its  quality.  After  defining  and  illustrating 
the  law  that  all  motion  is  along  the  line  of  least  resistance.  Dr.  Adams 
said:  "Within  and  without  the  soul,  in  the  nature  of  man  and  the 
nature  of  things  outside  him,  the  line  of  least  resistance  is  in  the 
direction  of  goodness,  the  fulfillment  of  the  soul's  true  life,  conformity 
to  the  divine  will  and  purpose.  'AH  a  man's  inner  nature  protests 
against  the  deflections  of  sin.  We  resist  our  ownselves,  or  rather  we 
have  all  our  own  moral  organization  against  us  when  we  do  evil.  Sin 
is  the  violation  of  our  own  natures,  and  when  we  do  violence  to  those 
natures  there  is  a  great  outcry  from  within.  Looking  into  the  soul 
alone,  we  find  that  'the  way  of  the  transgressor  is  hard.'  His  own 
nature  is  a  constant  resistance  and  hindrance  to  the  sinner.  The  re- 
sistance which  man's  soul  makes  to  every  fresh  indulgence  in  evil,  the 
unrest  of  the  passions,  the  pangs  of  remorse,  the  still  more  bitter  tor- 
ment of  evil  dispositions  whose  satiety  brings  still  insatiate  cravings — 
all  attest  the  fact  that  his  moral  nature  is  organized  so  as  to  make  the 
line  of  least  resistance  run  in  the  direction  of  righteousness."  Tracing 
through  the  Scriptures  the  prophecy  of  the  final  end  of  evil  and  the 
triumph  of  universal  good  the  essayist  closed  by  saying:  "  History 
is  prophecy.  The  future  is  writ  in  the  past.  The  record  of  our  race 
shows  one  long,  unremitting  conflict,  from  the  dreary  lowlands  where 
the  human  race  began  to  the  fair  plains  where  now  it  builds  the  cities 
of  its  pride.  But  it  is  a  running  battle  toward  peace,  purity  and  per- 
fection. Man  has  fought  his  way  to  the  higher  life.  All  his  upward 
struggle  has  pointed  to  a  time  when  good  shall  triumph  over  evil,  holi- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


1083 


ness  prevail  over  sin,  and  the  final  victory  rest  in  very  truth  with  the 
cohorts  of  God."  *  *  * 

"  The  Harmony  of  the  Divine  Attributes."  Rev.  Edgar  Leavitt,. 
Santa  Cruz,  Cal.  This  paper  elaborately  reviewed  the  positions  of 
those  who  teach  that  mercy  and  justice  in  God  are  antagonistic;  that 
**a  God  all  mercy"  would  be  "a  God  unjust,"  and  from  a  wide  variety 
of  considerations  established  the  position  that  all  the  divine  attributes 
are  phases  of  divine  love.  He  said:  "  The  divine  attributes  then  are  The  Divine 
all  in  harmony  with  one  another;  they  need  no  reconciliation  for  they  monizedr^"" 
are  not  unreconciled,  except  to  the  misunderstanding  of  man,  and  are 
incapable  of  becoming  so.  The  conflict  which  men  think  they  dis- 
cern is  only  apparent,  not  real,  like  the  conflicts  which  the  ancients 
thought  they  saw  in  nature,  and  which  they  thought  required  many 
conflicting  gods  to  account  for  them.  Modern  science  reduces  nature's 
apparent  conflicts  under  unitary  law,  thus  corroborating  the  mono- 
theistic teaching  of  Hebrew-Christian  revelation.  So  will,  thought 
and  faith,  the  study  of  our  experience  and  the  Scriptures,  harmonize 
and  unify  all  the  divine  attributes  in  this  central  and  essential  one  of 
love,  and  show  that  St.  John  made  no  partial  or  one-sided  statement 
when  he  said; '  God  is  love.'  Since  '  God  is  love,'  love  must  have  pur- 
posed, planned,  directed,  foreseen  and  foreordained  final  universal 
holiness,  because  anything  less  than  this  would  be  inconsistent  with 
the  divine  love  and  with  its  infinitude;  and  since  *  love  never  faileth,' 
God  cannot  fail  in  the  finally  perfect  consummation  of  His  plan." 

"The  Intrinsic  Worth  of  Man."  Rev.  Everett  Levi  Rexford,  D.  D., 
Roxbury,  Mass.  "The  value  of  man  is  shown  in  the  symmetrical  culture 
of  his  faculties,  disclosing  in  human  life  the  image  and  the  grace  of 
God."  *  *  Illustrating  his  theme  by  specifying  the  great  men  who 
had,  as  Kepler  said:  "thought  the  thoughts  of  God  after  Him,"  Dr. 
Rexford  concluded:  "In  all  great  characters  we  read  the. larger 
fulfillment  of  the  common  prophecies  that  are  written  in  the  nature  of 
God's  children  everywhere.  In  Jesus  of  Nazareth  we  see  the  fulfill- 
ment of  those  august  prophecies  written  in  the  spiritual  nature  of  man- 
kind. Following  the  paths  of  His  ascent  we  reach  the  borders  of  the 
imperishable  realities,  and  there  in  those  vast  altitudes,  amidst  the 
fadeless  splendors  of  an  unwasting  life,  man  discloses  his  transcendent 
worth  by  lifting  to  his  regal  brow  the  radiant  crown  of  his  own  immor- 
tality." 

"  Universalism  the  Doctrine  of  the  Bible."  Rev.  Alonzo  Ames 
Miner,  D.D.,  LL.  D.,  Boston,  Mass.  Regarding  the  Bible  as  author- 
ity. Dr.  Miner  proceeded  to  quote  its  testimony  in  behalf  of  universal 
salvation.  The  principal  texts  quoted  were  Ps.cxxxlx,  1-12;  Isa.  xxxv, 
1,2;  xlv,  22-24;  Iv,  10,  11;  Ixv,  17.  18;  Rev.  xxi,  1-6;  Heb.  ii,  14-15;  Ps. 
ii,  7,  8;  Isa.  xlii,  1-4;  Daniel  vii,  13-14;  Luke  iv,  16-21;  John  xvii,  1-4; 
Romans  viii,  20,  21;  viii,  37-39;  i  Cor.  xv,  24-28;  47-48;  Phil,  ii,  9-1 1; 
Heb.  viii,  8-12;  Ps.  xix,  7-11.  He  showed  the  application  of  his  cita- 
tions. He  said:  "Let  us  turn  now  to  another  point  of  view,  anew 
and  the  most  important  aspect  of  the  question.     The  Bible  is  given  to 


^  Man's  Intrin- 
sic Worth. 


BibleUni 
versalism. 


1084  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

man  for  the  accomplishment  of  a  moral  work;  not  simply  to  foretell, 
but  to  secure  his  salvation.  The  divine  agent  in  the  accomplishment 
of  this  work  is  our  Lord  Jesus  Christ.  We  may  expect,  therefore,  to 
find  the  pulse  of  God's  purpose  in  Christ  throughout  all  the  Scriptures. 
He  is,  in  the  divine  purpose,  a  lamb  slain  from  the  foundation  of  the 
world.  He  was  given  all  power  in  heaven  and  on  earth  for  the  accom- 
plishment of  His  mission.  Up  to  this  time  the  government  of  God, 
which  primarily  was  outward  and  visible,  had  been  gradually  deepen- 
ing in  its  spirituality  until  Christ,  the  culmination  of  God's  spirit  in 
man,  was  revealed  to  the  world.  He  thus  becomes  an  object  lesson  to 
the  children  of  men,  as  perfect  a  representation  of  God  among  men  as 
it  is  possible  to  present;  hence.  He  is  fitly  termed  'the  brightness  of 
the  Father's  glory  and  the  express  image  of  His  person.'  Holding 
this  place  it  is  hardly  possible  that  there  should  not  be  (i)  prophetic 
allusions  to  Him  through  all  the  ages;  hardly  possible  that  these  allu- 
sions (2)  should  not  correspond  in  breadth  and  significance  to  the 
representations  that  Christ  Himself  makes  touching  His  agency  and 
ultimate  success,  and  hardly  possible  (3)  that  the  commentary  thereon 
given  us  by  His  holy  apostles  should  not  present  a  like  breadth  and 
significance,  thus  making  the  Bible  to  be  Christo-centric  and  har- 
monious." 

Ranging  through  the  Bible,  the  venerable  doctor,  hard  upon  four 
score  years,  yet  with  great  facility  and  ability,  advocated  the  theory  to 
which  he  had  devoted  his  life.     His  closing  words  were: 

"Thus  have  we  seen  that  the  Bible  is  its  own  justification.  It 
teaches  us  the  divine  immanence.  As  a  record  of  God's  government, 
and  of  the  inspiration  of  His  servants,  it  is  a  revelation  of  His  charac- 
ter. His  attributes,  His  will.  His  purpose,  His  ordinations.  In  both 
the  Old  Testament  and  New  there  shine  out  prophecies  justifying  the 
declaration  that  God  is  love;  that  He  is  good  unto  all,  and  that  His 
tender  mercies  are  over  all  His  works;  that  through  the  general  record 
of  God's  government  runs  the  golden  thread  of  God's  purpose  of  uni- 
versal redemption  in  Christ.  The  breadth  and  universality  (i)  of  the 
prophecies  concerning  Him;  (2)  of  His  own  exposition  of  His  minis- 
try, and  (3)  of  the  apostolic  commentary  thereon,  exhibit  a  unity  of 
doctrine  which  shows  the  one  divine  mind  behind  all  the  ages.  We 
have  seen  also  that  the  character  of  the  divine  government,  the  proper 
exposition  of  the  rhetoric  of  retribution,  and  the  inherent  and  spiritual 
nature  of  the  divine  rewards  and  punishments  are  perfectly  concurrent 
with  the  breadth,  fullness  and  glory  of  Christ's  success  in  the  ultimate 
salvation  of  the  whole  world." 

"  Universal  Restoration;  the  Doctrine  of  the  First  Five  Centuries." 
Univemiism  Rev.  John  Wesley  Hanson,  D.  D.  This  paper  traced  the  teachings 
Faith.  ""^^  ^^^  of  Primitive  Christianity  on  human  destiny  from  the  days  of  the 
apostles,  and  quoted  from  the  Sibylline  Oracles  (A.  D.  80-150),  Clem- 
ent of  Alexandria  (A.  D.  180-220),  Origen  (A.  D.  186-254),  Theodore 
of  Mopsuestia  (350-428),  Titus  of  Bostra  (A.  D.  338-378),  Gregory  of 
Nyssa  (A.  D.  329-370),  and  his  sister  Macrina,  and  many  others.     It 


Rev.  Dr.  Thomas  J.  Sawyer,  College  Hill,  Moss. 


1086  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

was  shown  that  from  A.  D.  220-400  there  were  but  four  theological 
schools  in  which  young  men  were  prepared  for  the  Christian  ministry  in 
all  the  world,  and  all  four  inculcated  universal  restoration.  Clement  and 
Origen,  who  were  the  first  to  define  the  generally  accepted  doctrines 
of  the  church,  were  quoted,  and  also  Dietelmair,  who  says:  "Univer- 
salism  in  the  fourth  century  drove  its  roots  down  deeply  alike  in  the 
east  and  the  west,  and  had  very  many  defenders;"  and  Gieseler,  "The 
belief  in  the  inalienable  power  of  amendment  in  all  rational  creatures, 
and  the  limited  duration  of  future  punishment,  was  general,  even  in 
the  west  and  among  the  opponents  of  Origen;"  and  Doederlein, 
"  The  more  highly  distinguished  in  Christian  antiquity  any  one  was  for 
learning,  so  much  the  more  did  he  cherish  and  defend  the  hope  of 
future  torment  sometime  ending."  After  a  large  number  of  quotations 
from  the  early  fathers  of  the  church,  the  author  quoted  the  Rev, 
Thomas  Allin,  Episcopalian,  who  says  in  a  recent  volume:  **In  that 
famousageof  the  world's  history,  *  *  *  Universalism  seems  to  have 
been  the  creed  of  the  majority  of  Christians  in  the  east  and  west  alike; 
perhaps,  even  of  a  large  majority,  *  *  *  and  in  the  roll  of  its  teachers, 
*  *  *  were  *  *  *  most  of  the  greatest  names  of  the  greatest  age 
of  primitive  Christianity;"  and  Dr.  Edward  Beecher,  Presbyterian, 
"Beyond  all  doubt,  in  the  age  of  Origen  and  his  scholars,  and  in  the 
times  of  Theodore  of  Mopsuestia  (A.  D.  200  to  A.  D,  420),  the  weight  of 
learned  and  influential  ecclesiastics  was  on  the  side  of  universal  resto- 
ration." The  paper  closed:  "Nothing  can  be  more  evident  to  the 
careful  reader  of  the  early  history  of  our  religion  than  that  the  anni- 
hilation of  sin  and  evil,  and  the  universal  elevation  of  the  human  fam- 
ily to  holiness  and  happiness,  was  the  primitive  doctrine  of  the  Chris- 
tian church.  Our  distinguishing  doctrine  is  not,  therefore,  as  many 
suppose,  a  new  one;  it  is  the  revival  of  an  old  one.  It  is  a  return  to 
the  positions  of  Clement,  of  Alexandria,  seventeen  hundred  years  ago. 
It  is  the  rejuvenation,  the  restoration,  the  renaissance,  the  re-birth  of 
Christianity." 

"  The  Obscuration  of  Universalism  in  the  Early  Church  and  Middle 
Ages."  Thomas  J.  Sawyer,  D.  D.,  Tufts  College,  Mass.  In  accounting 
for  the  eclipse  into  which  the  doctrine  of  restoration  entered  from  the 
ofj^unrversai"  sixth  century  onward.  Dr.  Sawyer  alluded  to  the  edicts  of  the  Emperor 
Justinian  (A.  D.  544-553)  condemning  it,  and  tracing  the  persecutions 
of  Origen  (A.  D.  186-254),  he  quoted  Dr.  Schaff  as  saying:  "The 
condemnation  of  Origen  struck  a  death  blow  to  theological  science  in 
the  Greek  church,  and  left  it  to  stiffen  gradually  into  a  mechanical 
traditionalism  and  formalism."  "  And  in  this  condition  it  has  remained 
ever  since.  The  same  author  pronounces  Origen  '  the  most  learned 
and  ablest  divine  of  the  ante-Nicene  period,  the  Plato  or  Schleier- 
macher  of  the  Greek  church,'  and  thinks  *  even  the  errors  of  such  men 
more  useful  than  the  merely  traditional  orthodoxy  of  unthinking  men, 
because  they  come  from  an  honest  search  after  truth  and  provoke  new 
investigation.' 

"  That  Universalism  was  condemned  by  the  Emperor  Justinian  in 


Obscuration 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  1087 

an  imperial  edict,  not,  however,  ratified  by  a  council  of  the  church,  is 
a  fact  well  established.  The  emperor  was  an  earnest  Christian  in  his 
way,  no  doubt,  but  anxious  to  rule  the  church  as  well  as  the  state,  and 
to  do  both  by  imperial  authority.  As  described  by  the  historians,  he 
was  often  ruled  by  his  wife,  and  she  was  often  ruled  by  some  crafty 
priests,  who  as  frequently  sought  their  own  interests  as  those  of  the 
church.  But  the  good  emperor  thought  himself  the  church's  nursing 
father  and  had  no  doubt  that  he  was  able  to  settle  all  questions  in 
theology  as  well  as  those  of  state."  The  words  of  the  emperor's  edict 
are  as  follows:  'If  anyone  says  or  holds  that  the  punishment  of  the 
demons,  and  of  ungodly  men  is  temporal,  that  is,  that  after  a  certain 
time  it  will  come  to  an  end,  and  there  will  be  a  restoration  of  the 
demons  and  ungodly  men,  let  him  be  anathema.' 

"But  it  is  not  in  the  realm  of  thought  chiefly  that  we  are  to  seek 
the  causes  of  that  obscuration  of  Universalism  which  marked  the 
Middle  Ages.  There  were  a  hundred  unfriendly  influences  in  the 
political  condition  of  Christendom  and  the  general  state  of  society 
In  the  breaking  up  of  the  unwieldy  mass  of  the  Roman  Empire,  in  the 
incursions  of  barbarous  nations,  in  the  absorption  and  imperfect 
assimilation  of  pagans,  with  their  ignorance  and  superstitions,  it  is  one 
of  the  miracles  of  history  that  anything  of  Christianity  was  finally  left." 

"The  Bible;  Inspiration  and  Revelation."  Rev.  George  H.  inspiration 
Emerson,  D.  D.,  Boston,  Mass.  This  essay  was  an  attempt  to  eluci-  and  Revelation 
date  the  confession  of  faith  of  the  denomination,  that  the  Bible 
"contains  a  revelation  from  God,"  a  "revelation  in  a  sense  quite  unlike 
that  in  which  other  books  may  have  been  said  to  reveal  His  will  and 
purpose."  Plenary,  verbal  inspiration,  was  not  claimed.  "The  thought 
of  the  Bible,  not  its  literary  record;"  "the  spiritual  substance,  not  the 
literary  form,"  is  inspired.  The  paper  rejected  the  theory  that  the 
entire  Bible  is  the  Word  of  God  on  the  one  hand,  and  on  the  other  that 
all  books  and  persons  are  inspired  as  really  as  were  the  authors  of  the 
Scriptures.  There  is  "a  commanding  peculiarity  in  the  inspiration 
that  is  distinctively  Biblical."  "The  quality  of  inspiration  must  be 
largely  affected  by  the  special  nature  of  the  truth  it  affirms  and  makes 
clear."  Even  after  the  concession  that  the  influence  which  moved 
Shakespeare  in  the  creation  of  "Hamlet"  was  in  its  "root,"  its  primi- 
tive substance,  "  identical  with  that  which  stirred  Paul  to  write  the 
eleventh  chapter  of  the  Epistle  to  the  Romans,  how  dissimilar  is  the 
inspiration  as  it  acts  on,  and  is  re-acted  upon  by  the  subject-matter  of 
that  chapter,  from  the  quality  it  assumed  when  it  produced  the  solil- 
oquy. Exalted  and  even  sublime  as  are  elect  passages  in  the  great 
drama,  we  pass  from  them  to  elect  passages  in  the  writings  of  the 
apostle  who  counted  it  a  joy  to  suffer  stripes  in  allegiance  to  a  divine 
Master.  We  suddenly,  and  with  something  of  shock,  find  ourselves 
lifted  into  a  new  estate — in  truth,  a  new  world.  Had  Shakespeare  at- 
tempted anything  like  the  tone  which  pervades  the  Epistle  to  the 
Galatians,  we  should  have  pronounced  him  a  lunatic;  his  subject-matter 
would  not  have  accounted  for  it;  no  subject-matter  proper  to  the  dra- 


1088 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


Man's  Intel- 
lectj  Affection, 
Aspiration. 


The   Idea 
Salvation. 


of 


matic  art  can  make  other  than  incongruous  a  tone  and  unction  and 
manner  of  authority  which  are  as  natural  to  the  apostle  as  the  atmos- 
phere to  the  lungs.  A  relentless  psychology  may  compel  us  to  regard 
Shakespearian  and  Pauline  inspirations  as  similar  at  the  fountain,  but 
words  fail  in  any  attempt  to  describe  their  difference  in  the  stream. 
*  *  *  Alike  in  popular  and  in  critical  thought,  revelation  is  the 
correlate  of  inspiration.  One  may  be  called  the  vehicle,  and  the  other 
the  matter  conveyed."  The  substance  of  this  essay  was  that  the 
doctrines,  principles  contained  in  the  Bible,  are  inspired  truth,  that  the 
Book  contains  a  revelation  of  truth,  to  guide  mankind  to  duty,  holi- 
ness, happiness. 

"  Man,  Intellect,  Affection,  Aspiration,"  was  treated  by  Rev. 
J.  Smith  Dodge,  of  Stamford,  Conn.  It  was  shown  that  the  intellect, 
aspirations  and  sentiments  of  man  imply  a  common  destiny  of  good 
for  the  race.  "  When  the  researches  of  physical  science  were  in  their 
infancy  they  consisted  mainly  in  ascertaining  and  grasping  the  facts 
of  nature;  but  the  human  mind  has  long  since  busied  itself  with  a 
broader  survey,  trying  to  enlarge  the  groups  of  its  knowledge,  to  bring 
them  into  relation  with  each  other  and  to  feel  after  some  vast  arrange- 
ment which  shall  unite  the  whole  physical  universe  in  one.  Elaborat- 
ing these  fruitful  thoughts  the  conclusion  of  the  writer  was  reached 
that  while  the  intellect,  the  aspirations  and  the  sentiments  do  not  con- 
stitute, they  fairly  represent,  the  spiritual  constitution  of  man.  And 
since  we  have  found  that  each  increasingly  demands  some  scheme  of 
human  well-being  which  shall  include  the  entire  race,  while  each  is 
met  by  a  corresponding  capacity  of  human  development,  we  may  con- 
clude that  the  divine  wisdom  which  created  and  rules  mankind  has  in 
this  way  made  known  the  end  toward  which  it  works,  the  universal 
blessedness  of  man." 

"The  Universalist  Idea  of  Salvation."  Rev.  Charles  H.  Eaton, 
D.  D.,  New  York  city.  "Anselm,  the  saintly  archbishop  of  Canterbury, 
anticipated  the  Universalist  idea  of  salvation  when  he  said,  T  would 
rather  be  in  hell  without  a  fault  than  in  heaven  with  one.'  The 
modern  conception  of  salvation  does  not  emphasize  locality,  but 
character.  It  does  not  deal  with  place  and  time,  but  with  qualities  of 
mind  and  heart  that  are  independent  of  place  and  time.  In  other 
words,  salvation  is  a  state  and  a  process."  This  thought  was  elaborated 
at  length.  "  The  test  of  salvation  is  simple  and  effective.  We  are  not 
compelled  to  throw  ourselves  into  the  future.  We  are  to  ask  plain 
and  everyday  questions:  What  is  a  man's  speech?  Is  it  honest  and 
reverent?  What  are  his  conduct  and  spirit?  The  measure  of  worth 
is  evident.  '  By  their  fruits  ye  shall  know  them.'  We  are  not  living 
good  lives  because  we  are  saved,  but  we  are  saved  because  we  are 
living  good  lives." 

What  is  the  relation  of  Christ  to  salvation?  "He  exhibits  in  His 
life  complete  harmony  of  the  human  and  the  divine,  and  teaches  us 
how  we  may  at  the  same  time  live  in  peace  with  God  and  in  helpful 
and  happy  relations  with  our  fellows.    He  reconciled  the  demands  of 


Rev.  Dr.  A.  A.  Miner,  LL.  D.,  Boston,  Mass. 


1090 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Criticism. 


time  and  eternity,  and  in  the  midst  of  the  doubts  and  confusions  of 
life,  shows  how  we  may  nourish  an  abiding  hope  and  create  a  sym- 
metrical character."  But  He  was  more  than  historical  and  ethical. 
"Salvation,  the  Universalist  declares,  is  not  confined  to  this  life, 
Repentance  is  the  door  of  salvation.  Repentance,  however,  is  possi- 
ble .on  this  or  the  other  side  of  the  line  of  death.  Death  has 
no  significance  whatever  so  far  as  the  essential  processes  of  sal- 
vation are  concerned.  As  we  lay  down  the  burdens  of  earth  we 
take  up  the  obligations  of  heaven.  Relieved  of  the  body  of 
flesh,  its  weaknesses  and  the  temptations  that  inhere  in  it,  but,  not- 
withstanding, the  same  human  beings  that  walked  the  ways  of  earth. 
Not  only  does  the  soul  remain  the  same,  subject  to  the  impulses,  the 
restraints,  the  hopes  and  opportunities  of  the  law  of  God,  but  every- 
where in  this  life  and  every  other  life  we  are  under  the  dominion  of 
the  same  power  and  love.  Wherever  and  whenever  a  soul  turns  to 
God,  forgiveness  and  help  will  be  granted.  The  sun  shines  at  one 
end  of  the  covered  bridge  we  call  death.  Does  it  not  shine  at  the 
other  end  as  well?"  Salvation  is  a  moral,  religious,  spiritual  process 
moving  man's  highest  faculties  and  thus  producing  character,  which 
will  ultimately  be  attained  by  all  souls. 

"  The  Higher  Criticism."  Rev.  Massena  Goodrich,  Pawtucket,  R.  I. 
The  Higher  Defining  the  "higher  criticism"  the  essay  stated  that  his  branch  of  the 
'"■  '  ~  Christian  church- is  in  full  sympathy  with  its  purposes  and  accepts  its 

conclusions.  "  But  its  assumptions  we  do  not  concede.  In  so  far  as 
the  higher  criticism  bases  its  conclusions  on  the  impossibility  of 
miracles,  it  assumes  what  no  man  is  bound  to  concede.  God  is  in 
nature  and  in  providence,  and  the  tokens  of  His  might  are  so  mani- 
fest in  heaven  above  and  earth  beneajih,  that  no  man  can  rightly  under- 
take to  set  limits  to  His  power.  If  He  has  seen  at  any  time  that  a 
wondrous  display  of  His  energy  will  rebuke  human  arrogance  or  con- 
ceit, and  wring  from  the  tongue  the  ejaculation,  *My  Lord  and  my 
God,'  it  may  be  a  sufficient  reason  for  His  baring  His  arm.  But  the 
ascertained  dates  and  facts  of  authorship  of  the  books  of  the  Bible 
our  church  welcomes,  as  it  does  all  truth." 

"The  Attitude  of  the  Universalist  Church  Towards  Science." 
Attitude  To-  Rcv.  I.  M.  Atwood,  D.  D.,  St.  Lawrence  University,  Canton,  N.  Y. 
"The  attitude  is  one  of  interest,  sympathy  and  expectation.  It  has  no 
hostility  of  feeling  whatever.  The  attitude  of  the  Universalist  church 
is  still  one  of  interest,  sympathy,  expectation.  While,  if  the  term  be 
construed  in  its  narrower  and  usual  sense,  as  concerned  with  observa- 
tion and  experiment  in  the  study  of  physical  nature,  the  formula  which 
expresses  the  attitude  of  the  Universalist  church  toward  it  would  not 
have  to  be  changed."  *  *  * 

He  welcomed  the  growing  friendliness  between  science  and  theol- 
ogy, and  rejoiced  that  the  branch  of  the  church  he  represented  had 
ever  looked  with  confidence  on  the  achievements  of  science,  sure  that 
the  author  of  both  science  and  Christianity  would  secure  their  perfect 
harmony.    "The  real  difficulty  is,  that  no  one  knows  what  true  relig- 


ward  Science. 


Rev.  J.  S.  Cantwell,  D,  D.,  Chicago. 


10^^  THE  WORLt)'^  CONGkESS  OF  RELIGIONS. 

ion  is  or  true  science.  Religion  as  accepted  and  expounded,  and  sci- 
ence as  apprehended  and  taught,  are  both  faulty  and  incomplete.  The 
dissonances  between  systems  thus  imperfect  are  likely  due  to  the  fact 
that  neither  has  yet  struck  the  true  note.  In  any  attempt  to  bring  the 
two  into  accord  Vv^  are  embarrassed  by  the  want  of  a  standard  pitch. 
If  we  take  our  key  from  religion,  which  variety  shall  'A^e  select?  And 
whichever  we  select,  we  shall  not  dare  to  assume  that  it  is  without  a 
flaw  or  a  quaver.  If  we  start  from  science,  its  name  is  yet  legion  and 
its  voices  jangled.  Neither  has  yet  found  absolute  and  final  expres- 
sion. If,  then,  we  brought  them  to  a  forced  and  momentary  harmony 
it  would  be  only  to  find  them  breaking  into  discord  again  with  the 
very  first  movement  of  progress  in  either.  *  *  *  God  is,  and  every 
man  is  God's  spiritual  child,  and  the  final  meaning  of  the  cosmos,  as 
well  as  of  the  human  soul,  is  moral.  This  is  what  all  searchers  shall 
at  last  find  out.  And  in  that  eon,  near  or  remote,  all  paths  of  real 
knowledge  shall  be  seen  to  lead  the  inquirer  to  Him  in  whom  all  live 
and  move  and  have  their  being.'-' 

"  Denominational  Organization  and  Polity;  The  Position  of  Women 
in  the  Church;  Sunday-school  Work."  Hon.  Hosea  W.  Parker,  Clare- 
mont,  N.  H.  After  describing  the  origin  of  the  Universalist  Church 
Organization  in  America,  and  defining  its  polity  as  a  modified  Congregationalism, 
and  Polity.  resembling  the  American  government — a  representative  democracy, 
purely  republican — perfected  in  1866,  he  stated  that  its  General  Con- 
vention is  only  one  distinct  body,  it  has  all  the  functions  of  a  legisla- 
tive, executive  and  judicial  government. 

Of  the  women  in  the  church  he  said:  "  The  women  of  the  Univer- 
salist church  represent,  in  an  eminent  degree,  the  advance  thought  in 
liberal  theology  at  the  present  time.  In  every  branch  of  this  church  we 
find  them  foremost  in  its  varied  work.  *  *  As  Christian  thought  has 
advanced,  the  relations  of  women  to  all  of  the  progressive  movements 
in  human  society  are  better  understood  and  appreciated.  We  find 
them  today  in  our  colleges,  as  students  and  professors,  and  in  all  the 
callings  and  professions  of  life,  but  in  no  place  is  she  doing  better  or 
more  efficient  work  than  in  the  Universalist  church.  The  divinity 
schools  of  our  church  have  opened  wide  their  doors,  and  the  young 
women  are  fast  coming  forward  to  prepare  themselves  as  Christian 
teachers  and  preachers. 

"As  early  as  18 16  a  Sabbath-school  was  formed  in  Philadelphia, 
and  in  1817  a  school  was  instituted  in  Boston.  In  1819  there  was  a 
school  in  Stoughton,  Mass.,  one  in  Gloucester  in  1820,  and  one  in 
Providence,  R.  I.,  in  1 82 1.  From  1830  to  1840  a  large  number  were 
established  in  New  England,  also  in  New  York,  Pennsylvania  and 
Ohio.  The  Sabbath-school  is  and  has  been  an  important  factor  in 
religious  work,  in  connection  with  the  Universalist  church.  It  has  its 
publications  and  its  libraries  wherever  the  Universalist  doctrines  are 
preached  or  taught." 

"  Love  the  Basis  of  Education."  Prof.  N.  White,  Ph.  D.,  Lom- 
bard University,  Galesburg,  111.    The  theme  was  elucidated  with  great 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1093 


Unity  of 
Forces. 


force.  "The  recognition  of  love,  as  the  supreme  principle  and  inter-  B^jg'^of  ^j&l 
preter  of  human  life,  must  awaken  new  energies  in  the  service  of  man.  cation. 
Love  knows  nothing  of  the  law's  delay,  no  failure  of  purpose,  no 
exhaustion  of  strength.  This  must  be  so  since  love  gives  us  the  clue 
to  the  divine  purpose  and  every  experience  of  life  is  seen  to  be  a  stage 
in  the  divine  ordering  of  our  life.  We  press  on,  for  every  act  of 
service  establishes  new  and  closer  relations  between  us  and  God.  As 
life  interpreted  by  love  unfolds  itself  before  us,  it  becomes  charged 
with  new  and  deeper  meaning,  since  that  meaning  is  expressed  to  us 
in  terms  of  love,  and  the  worth  of  true  love  when  once  felt  is  never 
questioned  nor  denied.  This  earthly  life  when  interpreted  by  love  rises 
and  expands  more  and  more  to  the  proportions  of  the  heavenly." 

"Science  Indicates  the  Unity  ot  Forces;  Hence  the  Unity  of  Final 
Cause;  Manifested  in  the  Progress  of  Knowledge;  Industrial,  Commer- 
cial and  International  Relationships  also  Indicate  the  Brotherhood 
of  Man."  Rev.  Edwin  Chapin  Sweetser,  D.  D.,  Philadelphia,  Pa. 
After  showing  that  nature  was  never  so  well  understood  as  now,  and 
that,  whereas,  its  phenomena  had  for  ages  been  supposed  to  be  caused 
by  conflicting  forces,  the  search-lights  of  modern  science  are  revealing 
the  fact  that  man  was  the  ultimate  purpose  of  the  solar  system  of 
which  our  earth  is  a  part,  he  said:  *  *  * 

"  Among  all  of  the  wonderful  discoveries  which  science  has  made 
in  modern  times  there  is  none  more  profound  than  that  of  the  correla- 
tion and  conservation  of  forces,  and  none  more  far-reaching  in  what  it 
implies  with  reference  to  the  destiny  of  mankind.  *  *  *  it  allows 
but  one  creator,  one  ruler,  one  governor,  one  source  of  all  energy,  one 
great  first  cause,  of  whom  and  through  whom  and  to  whom  are  all 
things." 

In  the  outlying  world  epitomized  by  the  exposition,  and  the  more 
civilized  man  becomes  the  more  noticeably  will  be  seen  the  oneness  of 
the  race.  And  illustrating  his  theme  in  many  ways,  Dr.  Sweetser  con- 
cluded thus:  "Equally,  then,  by  these  teachings  of  nature  which 
indicate  that,  from  the  beginning,  the  Author  of  the  human  race  has 
designed  its  ultimate  perfection,  and  by  those  which  indicate  the  unity 
which  binds  its  members  together,  we  are  led  to  the  conclusion  that 
it  can  have  but  one  destiny,  a  destiny  befitting  its  heavenly  origin,  a 
destiny  worthy  of  the  children  of  God.  That  destiny  will  not  be 
accomplished  until  all  shall  have  come  to  a  perfect  manhood,  to  the 
measure  of  the  stature  of  the  fullness  of  Christ." 

"The  Woman's  Centenary  Association."     Mrs.  Cordelia  A.  Quinby,     woman's 
Augusta,  Me.    The  address  fully  described  the  origin,  history  and  work  Centenary  As. 
of  this  national  body  of  Universalist  women,   organized  in   1870,  at  """'"* 
which  time  a  permanent  fund  of  ;S35,000  was  established.       It   has 
planted  and  maintained  a  mission  in  Glasgow,  Scotland,  has  fostered 
missionary  interests  in  various  parts  of  this  country;  has  issued  sixty- 
eight  tracts  and  circulated  more  than   five  million  pages  all  over  the 
world,  besides  many  thousands  of  volumes  of  books  and  pamphlets* 
h^s  collected  and  disbursed  for  church  work  more  than  $250,000. 


Bociation. 


1094 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


The  Japan- 
sse  Mission. 


Woman's 


Home 
sions. 


Mis- 


War,  Peace, 
National  Hon- 
or. 


"  Foreign  Missionary  Work:  The  Japanese  Mission."  Rev.  George 
Landor  Perin,  D.  D.,  Tokio,  Japan.  Dr.  Perin's  address  was  a  vigorous 
vindication  of  foreign  missions,  and  of  the  necessity,  utility  and 
success  of  the  Universalist  Japanese  Mission,  organized  A.  D.  1890. 
In  the  course  of  his  paper  he  inquired:  "  Who  should  be  sent  as  mis- 
sionaries to  tell  men  of  God  if  not  those  who  from  the  first  made  the 
Universal  Fatherhood  of  God  central  in  their  prayers  and  in  their  teach- 
ings? *  *  A  Universalist  without  the  missionary  spirit  is  a  contra- 
diction in  terms.  Such  a  one  suggests  the  idea  of  partial  Universalism. 
To  the  true  Universalist  there  is  no  Jew  and  no  Gentile,  no  bond  and  no 
free,  no  favored  race  and  no  favorite  spot  in  vv^hich  to  work."  He 
declared  the  motive  of  the  Japanese  Mission  to  be  to  give  the  Gospel 
to  Asia,  for  the  blessing  of  the  Orient;  its  aim  to  convert  men  to  the 
Christian  life;  its  method  to  educate  native  ministers,  and  he  had 
found  the  results  fully  justified  the  enterprise.  In  the  course  of  his 
address  he  said:  "There  is  no  place  on  earth  where  ultra-orthodoxy 
has  less  influence  than  in  Japan.  Until  within  a  few  years  past  there 
have  been  none  but  orthodox  missions  in  this  country;  and  yet  it  is 
entirely  within  the  facts  to  say  that  the  native  leaders  of  Christian 
thought  are  more  liberal  than  the  liberal  Congregationalists  of  Amer- 
ica. It  is  simply  impossible  that  extreme  orthodox  doctrines  shall 
ever  control  the  Christian  thought  of  this  country.  If  this  shall  ever 
become  a  Christian  nation,  as  I  confidently  believe  it  will,  it  will  only 
be  through  the  preaching  of  a  simple  Christianity,  freed  from  theolog- 
ical difficulties,  in  which  the  love  of  God  for  all  men  stands  out  clearly 
as  the  central  message."  *  *  * 

**  Woman's  State  Missionary  Organizations."  Mrs.  M.  R.  M.  Wal- 
lace, Chicago,  111.  Mrs.  Wallace  referred  to  the  state  associations  of 
women  organized  in  the  various  states,  and  described  their  work  for 
their  church,  ''helping  struggling  churches;"  "caring  for  the  parish 
poor;"  "sustaining  Sunday-schools  where  no  church  exists;"  "liqui- 
dating the  church  debt,"  etc.  She  said:  "The  strong  point  in  these 
organizations  is  the  fact  that  the  women  have  more  time  and  patience 
for  the  'little  beginnings'  that  would  perplex  and  puzzle  the  stale 
boards  which  labor  in  the  larger  fields  and  on  a  grander  scale;  and 
like  gleaners  they  will  make  use  of  the  grain  left  behind  by  the  busy 
harvesters.  They  are  more  willing  to  begin  with  a  small  outlook, 
toiling  on  with  more  zeal  and  hopefulness  for  the  final  culmination  of 
their  prayers.  Their  faith  never  falters,  though  the  way  be  long  and 
the  days  dark.  They  quietly  and  steadily  march  along  saying,  'the 
kingdom  of  heaven  is  at  hand.'  When  a  church  is  finally  forced  to 
close  its  doors,  as  sometimes  happens,  experience  shows  'tis  a  woman's 
hand  that  holds  the  key,  waiting  and.  watching  for  the  day  of  better 
things." 

"  War,  Peace  and  National  Honor."  Rev.  Henry  Blanchard,  D.  D. 
Portland,  Me.  Admitting  that  war  is  incidental  to  the  lower  stages 
of  man's  development,  he  contended  that  too  much  honor  has  been 
given  to  war  and  warriors,  and  while  some  wars  have  been  noble 


Mrs.  M.  R.  M.  Wallace,  Chicago. 


1096 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Crime  and 
PonishAMit. 


Christian 
Ethics. 


and  honorable  to  one  side,  he  urged  that  peace  is  the  goal  toward 
which  all  things  should  tend.  He  insisted  that  the  evil  of  war  should 
be  inculcated  in  our  schools  and  colleges,  but  held  that  the  great 
panacea  is  in  our  religion,  which  puts  a  new  meaning  in  **  national 
honor,"  which  means  national  service.  His  closing  words  were: 
"  In  such  an  hour,  it  is  meet  that  we  should  feel,  as  never  before,  the 
solidarity  of  mankind,  and  long  for  and  work  for  the  federation  of 
nations.  The  great  gun  of  Krupp's  manufactory  is  in  its  place  in 
yonder  fair.  It  tells  what  man  has  been  able  to  do  in  creating  instru- 
ments for  man's  destruction.  But  there,  also,  is  the  gigantic  search- 
light with  its  200,000,000  candle  power,  showing  what  man  has  done  to 
use  the  wondrous  agent  we  call  electricity,  to  illumine  darkness  and 
fog  and  storm.  That  is  a  fitter  symbol  of  the  coming  times  than  the 
gigantic  gun.  On  one  of  Louis  XIV.'s  cannon  were  the  words,  *  The 
argument  of  kings.'  Our  search-light  shall  declare  it  is  the  argument 
of  the  people.  The  time  is  coming  when  we  shall  have  no  need  of 
cannon.  The  time  will  never  be  on  earth  when  we  shall  have  no  need 
of  light.  Invention  amazes;  arts  increase;  the  twentieth  century  will 
reap  great  results  from  the  marvelous  achievements  of  the  last  twenty 
years.  Invention,  arts,  I  solemnly  believe,  will  make  useless  bayonets 
and  sword  and  cannon,  but  light,  more  light,  in  material  form,  will 
only  symbolize  the  light  which  thought  shall  give  to  the  great  prob- 
lems of  society.  If  all  the  electric  thoughts  of  this  last  decade  of  the 
Nineteenth  Century  could  blaze  out  in  light,  as  does  the  great  search- 
light yonder,  it  would  show  us  the  path  of  the  future  upon  which  we 
are  advancing — the  path,  growing  brighter  and  brighter  unto  the 
perfect  day,  wherein  shall  be  made  real  the  vision  that  has  forever 
haunted  prophet  and  poet  of  *  peace  on  earth,  good  will  to  men,' — the 
day  when  war  shall  be  no  more;  and  that  nation  shall  be  greatest  which 
best  serves  the  world." 

'"Crime;  Capital  Punishment;  Intemperance."  Rev.  Olympia 
Brown  Willis,  Racine,  Wis.  "  A  large  part  of  the  misery  of  the  world," 
said  the  speaker,  "  results  from  crime.  It  does  not  result  from  Eve's 
transgression,  nor  are  there  two  opposing  forces  at  work  striving  to 
rule  the  earth.  Human  society  is  unfinished."  The  acts  of  men  are 
largely  experimental.  The  criminal  is  a  man,  a  child  of  God,  astray; 
**an  experimenter  who  has  blundered,  his  own  worst  enemy.  He  ap- 
peals to  our  sympathy,  while  his  conduct  calls  for  our  condemnation." 
How  should  a  Christian  government  treat  him?  Retribution  belongs 
to  God,  and  government  should  have  but  two  purposes  in  punishing — 
the  protection  of  society  and  the  rescue  of  the  criminal.  The  death 
penalty  does  not  lessen  crime,  nor  cruel  punishments  decrease  it. 
Prisons  should  be  schools;  man's  punishment  should  be  like  God's, 
medicinal. 

"  Christian  Ethics."  Rev.  A.  N.  Alcott,  Elgin,  111.,  asked:  "  Can 
Christianity  be  made  a  living,  working,  realized  religion  in  daily  human 
affairs?  Can  men  succeed  and  strictly  practice  it?  Questions  of  the- 
ological doctrine  are  at  present  as  nothing  to  the  world  in  comparison 


THE   WORLD' S^  CONGRESS  OF  RELIGIONS.  1097 

to  the  importance  of  this  question:  Is  Christian  ethics,  as  a  path  to 
success,  workable  in  business  and  politics?"  Mr.  Alcott  declared  him- 
self affirmatively.  He  quoted  (i )  the  precepts  and  examples  in  the 
New  Testament  in  proof;  (2)  the  common  law;  (3)  the  oneness  of 
humanity — human  society  is  a  unit,  and  (4)  the  verdict  of  time.  He 
insisted  that  experience  shows  that  honor,  honesty,  in  the  long  run, 
succeeds — in  business,  politics,  everywhere.  Among  many  striking 
illustrations  he  referred  to  our  own  national  history,  and  said:  "The 
reaction  of  the  unethical  on  society  to  its  vast  injury  is  forcibly  illus- 
trated in  both  business  and  politics,  at  one  and  the  same  time,  by  the 
institution  of  slavery  at  the  South.  Thousands  of  men  were  success- 
fully kidnapped,  their  toil  was  successfully  enforced.  Chains  were 
successfully  imposed  on  millions.  But  not  only  was  this  success  a 
constant  social  and  agricultural  curse  during  its  continuance,  but  the 
unethical  industry  at  length  produced  rebellion,  came  near  ruining  a 
nation,  cost  North  and  South  billions  of  dollars,  more  money  than  the 
slaves  ever  earned;  cost,  moreover,  thousands  and  thousands  of  lives, 
the  agony  and  tears  of  eight  million  homes,  the  strain  of  a  four  years' 
civil  war,  and  left  a  blight  on  soil  and  on  hearts  and  minds  in  the  land 
of  the  orange  blossom  that  has  not  yet  spent  its  withering  and  baneful 
force.  Was  this  unethical  business,  this  unethical  politics  a  success, 
measured  by  the  yard-stick  of  time?" 

"The   Contribution   of   Universalism  to   the  World's    Faith,"  by     The    Ck)ntri- 
Rev.  James  M.   Pullman,   D.   D.,  of  Lynn,   Mass.,  was  the  last  paper  versaiismto 
presented.     Dr.  Pullman  named  five  great  thoughts  which  his  denom-  p^^thy^^^*^'** 
ination  had  given  to  religion:    (i)   Faith    in   man;    (2)  faith  in  the 
beneficence  of  evil;    (3)  the  organic  and  spiritual  unity  of  the  race; 
(4)  the  interminableness  of  man's  progress;    (5)  eternal  hope.     The 
concluding  words  were: 

*•  A  gulf  of  deepest  mystery  surrounds  this  island-earth  on  which 
we  dwell.  We  must  build  within  ourselves  the  bridge  of  faith,  which 
alone  can  span  the  wide  abyss.  Let  me  illustrate  what  I  mean  by  the 
figure  of  the  cantilever  bridge.  A  cantilever  is  a  bracket.  A  canti- 
lever bridge  is  a  double  or  balanced  bracket.  When  the  gulf  to  be 
spanned  has  a  reachable  bottom,  we  can  build  our  piers  upon  it,  lay 
the  beams  of  our  bridge  over  them,  and  so  cross  the  chasm.  Where 
the  gulf  is  too  deep,  or  the  waters  too  swift  for  this,  we  can  erect 
solid  towers  on  both  shores,  swing  our  suspension  bridge  between 
them  and  so  cross.  But  the  gulf  which  surrounds  us  here  is  unfath- 
omable; it  has  no  reachable  bottom,  and  no  visible  further  shore. 
Our  only  resource  is  the  cantilever.  We  must  build  our  solid  pier  of 
fact  on  our  own  side  of  the  gulf,  start  our  truss-work  from  the  top  of 
that,  and  then  we  can  build  out  over  the  abyss  just  as  far  as  we  build 
the  balancing  worth  and  faith  inland  in  our  own  souls.  By  all  the 
laws  of  spirit,  the  unseen  Bridge-builder  on  the  further  shore  will  build 
toward  us  as  far  and  as  fast  as  we  build  toward  Him.  The  stronger 
and  more  out-reaching  our  hope,  the  sooner  will  the  junction  be 
formed  between  man's  desires  and  his  Maker's  purposes.    The  only 


1098 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Universalism  I  care  anything  about,  is  that  which  builds  the  bridge  of 
eternal  hope  over  the  gulf  of  sin  and  darkness,  and  makes  God  acces- 
sible to  the  lost  soul  and  straying  feet  of  the  weakest  and  worst  of 
men." 


The  Theolog- 
ical Method 


Movements 
in  Foreign 
Lands. 


THE  UNITARIAN  CHURCH  CONGRESS. 

The  proceedings  of  this  Congress  were  very  elaborate  and  compre- 
hensive, covering  the  historical,  doctrinal  and  ethical  positions  occu- 
pied by  the  Unitarians.  The  sessions  continued  from  September  i6th 
to  the  23d.  Distinguished  scholars  and  divines  contributed  to  the 
interest  of  the  Congress;  among  them  the  Rev.  Theodore  Williams,  of 
New  York,  discussed  the  Representative  Men;  the  Rev.  M.  St.  C. 
Wright,  of  New  York,  "The  Theological  Method  of  the  Movement;"  the 
Rev.  T.  R.  Slicer,  of  Buffalo,  traced  the  history  of  the  Unitarian  idea 
from  the  Sermon  on  the  Mount  to  the  Nicene  creed  (A.  D.  325).  He 
declared  that  "the  absolute  being  of  God  remained  untouched  through 
the  growing  centuries  by  the  growing  claims  of  Christ.  No  father  of 
the  church,  for  three  centuries  after  Christ,  lost  sight  of  the  subordi- 
nation of  Christ  to  God,  or  claimed  Him  to  be  otherwise  than  a  repre- 
sentative of  the  Father.  The  rank  growth  of  dogma  began  in  the  Third 
century.  The  Holy  Ghost  was  not  given  a  place  as  the  Third  Person 
of  God  until  the  Eighth  century.  The  true,  original  Unitarians  were  the 
Jews  of  the  First  century,  but  those  now  known  as  early  Unitarians  were 
those  who  sought  to  revive  the  simple  primitive  faith  in  the  unity  of 
God  of  the  early  Christians."  The  Christian  church  deteriorated  from 
the  Third  century  until  a  mistake  was  regarded  as  a  crime  and  an  im- 
puted error  fatal. 

"The  Church  of  the  Spirit"  was  treated  by  Rev.  Anna  Garlin 
Spencer,  and  papers  were  read  by  Revs.  Augustus  M.  Lord;  F.  G. 
Peabody,  D.  D.,  of  Cambridge ;  Horatio  Stebbins,  D.  D.,  of  San  Francisco, 
and  S.  R.  Calthrop,  of  Syracuse,  N.  Y. 

"The  Unitarian  Movement  in  Foreign  Lands"  was  treated  by  Pro- 
fessor Gordon,  of  Manchester,  England;  the  Rev.  F.  W.  M.  Hugen- 
holtz,  of  Grand  Rapids,  who  described  the  status  in  Poland,  Italy  and 
the  Netherlands;  Professor  Bonet-Maury,  the  situation  in  Switzerland 
and  France,  where  Channing  is  held  to  be  a  prophet,  and  he  predicted 
that  the  time  is  coming  when  the  Calvinistic  churches  of  France  will  be 
liberal. 

A  lively  address  was  given  by  Mrs.  Laura  Ormiston  Chant,  of 
England,  who  said  "there  are  three  steps  in  religion,  (1)  soap  and 
water,  (2)  plenty  to  eat,  and  (3)  good  clothing."  Smiles  and  laughter 
hasten  the  journey. 

Rev.  Dr.  J.  H.  Allen  gave  an  historical  sketch  of  Unitarianism 
during  the  pre-transcendental  period,  from  1800  to  1835,  when  it 
existed  only  in  and  around  Boston.  The  Rev.  Geo.  H.  Batchelor  de- 
clared that  its  characteristic  is  still  transcendental,  inasmuch  as  Emer- 


Rev.  Robert  Collyer,  New  York. 


1100 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Historical. 


Man  the  Last 
Link  in  Evo- 
lution. 


Great  Unitar- 
ians. 


son  was  its  great  exponent.  Reason  and  right  as  revealed  in  man's 
mental  and  moral  constitution  is  man's  ultimate  authority.  The  Rev. 
John  C.  Learned,  of  St.  Louis,  declared  that  the  principles  of  Emerson 
and  Parker  still  characterize  the  denomination.     He  said: 

"The  impulse  given  by  Parker  and  Emerson  to  our  churches  has 
been  pushing  toward  some  such  culmination  as  this  Parliament  of 
Religions,  a.  noble  sympathy  of  faith  and  fellowship,  though  it  will  be 
a  long  time  before  the  music  of  this  divine  classic  will  seem  sweet  to 
ecclesiastical  ears.  This  impetus  was  largely  heightened,  first  by  the 
publication  of  several  books  which  formed  an  epoch  in  theological 
thought,  Darwin's  'Origin  of  Species '  and  Renan's  *  Life  of  Jesus,'  and 
others;  and  the  outcome  of  the  war  for  the  abolition  of  slavery  brought 
limitless  possibilities  of  material  and  spiritual  advancement.  The 
Unitarian  denomination  shared  in  the  new  hopes,  invoked  the  spirit  of 
organization,  and  the  growth  in  breadth  and  depth  goes  on  steadily 
and  rapidly." 

The  Revs.  Messrs.  Hornbrooke,  Crooker,  Crothers,  Simmons  and 
Savage  unfolded  the  Unitarian  doctrines;  man's  knowledge  of  religious 
truth  results  from  his  own  experience;  Jesus,  **an  ascending  man;"  an 
immanent  God  revealed  "  in  law  which  is  love,  and  love  which  is. law;" 
man,  **  the  last  link  in  evolution,"  still  containing  some  of  the  elements 
of  the  beast,  but  moving  upward,  and  working  them  out;  and  in  the 
words  of  Dr.  Savage,  the  instincts  of  the  soul  and  psychological 
science  give  the  warrant  of  life  eternal. 

Specimen  expressions  of  opinion  may  be  taken  from  the  papers 
read.  Professor  Toy,  of  Harvard  University,  declared  that  all  Uni- 
tarians accept  the  results  of  the  higher  criticism;  the  Rev.  Dr. Thayer, 
of  Cincinnati,  said,  "there  is  no  partial  revelation;"  the  Rev.  Dr. 
Crosskey,  of  England,  rejected  all  miraculous  interference  with  the 
laws  of  nature,  and  regarded  every  event  in  outward  nature  and  in  the 
history  of  man  as  resulting  fiom  evolution,  and  held  all  rites,  cere- 
monies and  ordinances  as  subordinate  to  obedience  of  the  laws  of 
God. 

The  names  of  Channing,  Margaret  Fuller,  Alcott,  Dwight,  Eliza- 
beth Peabody,  Emerson,  Ripley,  Whipple,  Hedge,  Ticknor,  Lowell, 
Prescott,  Palfrey,  Motley,  Bancroft,  Everett,  Sumner,  Curtis,  Bryant, 
Longfellow,  Holmes,  Samuel  G.  Howe,  Dorothea  Dix,  Mary  Carpen- 
ter, Dr.  Bellows  and  others  were  referred  to  as  among  those  who  had 
adorned  the  Unitarian  annals.  Prof.  F.  G.  Peabody  described  the 
philanthropic  genius  and  work  of  his  church.  Rev.  A.  P.  Putnam, 
D.  D.,  sent  a  paper  describing  the  poets  who  had  sung  the  broad  faith 
of  the  liberal  church. 

The  statistics  of  the  denomination  were  given  by  Rev.  Grindall 
Reynolds,  Secretary  of  the  Unitarian  Association;  W.  H.  Lyon,  secre- 
tary of  the  National  Conference,  and  Rev.  F.  L.  Hosmer,  Secretary 
of  the  Western  Conference.  Also,  the  condition  of  the  Unity  clubs. 
Young  People's  Guilds  and  other  subsidiary  organizations  was  given. 
The  American  Unitarian  Association  reported  "  two  hundred  and  fifty 


Rev.  Jenkin  Lloyd  Jones,  Chicago. 
(Secretary  General  Committee.) 


1102 


THE  WORLD'S  CONGRESS  OE  RELIGIONS, 


Unitarian 
Vromise. 


or  three  hundred  and  fifty  churches,  with  a  missionary  income  of 
;^40,ooo  a  year." 

The  topic  of  the  last  session  was  the  "  Unitarian  Promise."  The 
Rev.  Ida  C.  Hultin  presided,  and  addresses  were  made  by  Revs.  Ed- 
ward Everett  Hale  and  Caroline  J.  Bartlett;  also  a  paper  from  the 
Rev.  W.  C.  Gannett  was  read  by  proxy.  He  urged  growth  inwardly; 
union  with  all  liberal  faiths,  and  that  the  Unitarian  church  aim  chiefly 
to  be  a  church  of  the  Holy  Spirit. 

An  interesting  woman's  meeting  was  held,  in  which  four  valuable 
papers  were  presented  on  '*  Woman's  Theological  Emancipation." 
Judaism  was  represented  by  Miss  Mary  M.  Cohen,  of  Philadelphia; 
Universalism  by  Mrs.  Jane  L.  Patterson,  of  Boston;  the  Free  Religion- 
ists by  Mrs.  Ednah  D.  Cheney,  of  Boston,  and  Unitarianism  by  Rev. 
Marion  Murdock,  of  Cleveland. 

The  papers  of  this  congress,  if  gathered  into  a  volume,  would  be 
be  a  choice  contribution  to  the  literature  of  religious  thought. 


African 
Methodists. 


Momolu 
Massaquoi. 


THE  AFRICAN   METHODIST    EPISCOPAL  CONGRESS. 

The  General  Conference  appointed  the  following  board  of  man- 
agers: Bishop  B.  F.  Lee,  D.  D.,  LL.  D.,  Bishop  Jas.  A.  Handy,  D.  D., 
Rev.  T.  B.  Calwell,  Rev.  J.  H.  Armstrong,  D.  D. (treasurer),  and  Bishop 
B.  W.  Arnett  was  made  general  manager  and  representative  to  all 
religious  congresses,  and  also  chairman  of  committee  on  programmes. 

The  first  meeting  was  the  missionary  congress  of  the  A.  M.  E, 
church,  which  convened  September  19,  1893,  ^t  10  a.  m.,  in  room  VIH. 
in  the  Art  Palace,  Bishop  H.  M.  Turner,  D.  D.,  presiding.  An  address 
was  delivered  by  Dr.  Wm.  B.  Derrick,  secretary  of  missions,  who  gave 
an  account  of  the  missionary  work  of  our  church  in  Hayti,  San  Do- 
mingo, Bermuda,  Demarara,  Liberia  and  Sierra  Leone.  Dr.  D.  H. 
Williams  and  Bishop  H.  M.  Turner  delivered  addresses  during  the 
day.  On  Wednesday,  September  20th,  Bishop  B.  W.  Arnett  presided 
and  addresses  were  delivered  by  Bishop  Tanner  and  John  M.  Hender- 
son. The  missionary  congress  was  well  attended  and  able  addresses 
were  delivered  by  Prince  Momolu  Massaquoi  and  Dr.  Morte,  of  Africa. 

On  Thursday  night  the  citizens  of  Chicago  gave  a  reception  in 
Bethel  church  to  the  members  of  the  A.  M.  P2.  congress.  Bishop  A. 
W.  Wayman  presided,  and  addresses  were  delivered  by  Rev.  D.  A. 
Graham,  R.  E.  Moore  and  J.  D.  Bryant.  S.  Lang  Williams  delivered 
an  address  in  behalf  of  the  citizens  of  Chicago  and  Bishop  Grant  re- 
sponded in  behalf  of  the  bishops,  and  Dr.  L.  J.  Coppins  in  behalf  of 
the  general  ofificers  of  the  church.  Also  the  members  of  Quinn 
Chapel,  Bethel  church,  and  St.  Stephen's  church,  gave  a  banquet,  at 
which  representatives  from  every  state  of  the  Union  were  present,  and 

Earticipated;  it  was  the  largest  reunion  of  African  Methodists  ever 
eld. 


The  Late  Bishop  Daniel  A.  Payne,  D.  D.,  LL.  P, 


1104 


THE  WORLD'S  CONGRESS  OF  RELIGIONS 


Meaning    o  f 
the  Congress. 


Dr.  Mercer's 
Good  Words. 


The  congress  formally  opened  in  Washington  Hall  on  Friday, 
September  22d,  at  lo  A.  m.  Rev.  J.  W.  Beckett,  D.  D.,  of  Baltimore, 
conducted  a  praise  service,  after  which  Bishop  Abram  Grant  offered 
prayer.  Bishop  B.  W.  Arnett  introduced  C.  C.  Bonney,  president  of 
the  religious  Congress  Auxiliary,  who,  in  the  course  of  his  address, 
said: 

"Man  at  last  takes  his  position  in  the  world  as  man;  for  man  con- 
sists of  character  and  virtue  and  intelligence  and  deeds.  Whatever 
may  be  the  appearance  of  the  man,  whatever  may  be  his  external  garb 
or  the  color  of  his  skin,  if  his  mind  be  not  ennobled  with  intelligence 
he  is  not  man. 

•'  The  meaning  of  this  African  Congress,  which  is  broader  than  your 
denomination,  which  assumes  a  significance  greater  than  any  denomina- 
tion could  hold — the  significance  of  this  meeting  to  all  the  world  is 
greater  than  can  readily  be  comprehended.  Africa  in  America  is  the 
hope  of  Africa  throughout  the  whole  world.  Every  sorrow  which 
your  race  has  suffered  in  my  country,  every  agony  you  have  endured, 
every  privation  you  have  suffered,  you  are  now  being  repaid  and  shall 
yet  be  repaid  a  millionfold  by  the  blessings  which  shall  follow  you. 
It  is  not  the  first  or  only  instance  in  which  the  hand  of  Providence  has 
been  seen  in  sorrow  and  afifliction.  All  the  history  of  the  world  is  full 
of  such  examples  as  this,  but  yours  seems  to  me  one  of  peculiar  con- 
gratulation and  glory. 

"One  other  thought  I  think  I  ought  to  express.  It  is  the  tribute 
of  the  other  races  of  mankind  appropriately  given  on  this  occasion  to 
the  deep  religious  character  of  the  African  race.  To  them  faith  and 
hope  and  prayer  and  supplication  are  as  natural  as  to  take  the  food 
which  the  kind  hand  of  Providence  gives  to  sustain  the  bodily  life.  Ko 
more  touching  chapter  in  the  history  of  the  African  race  can  be  found 
than  that  which  will  record  the  religious  experiences  of  that  race  in 
America." 

Prince  Wolkonsky,  of  Russia,  responded  to  a  call  in  a  few  words. 

Mrs.  Isabella  Hooker,  sister  of  Harriet  Beecher  Stowe,  said:  "  I  am 
proud  to  come  with  you;  I  am  proud  to  sit  close  to  you,  and  I  want  to 
say  to  you  that  the  dear  sister  sitting  at  home  there,  her  soul  gone 
on,  if  she  could  be  herewith  you  it  would  be  the  pleasure  of  her  life. 
But  she  speaks  through  me  to  say  to  you  that  all  that  you  have  done  and 
are  now  doing  verifies  the  ideal  of  you  that  she  presented  in  that 
'Uncle  Tom.' " 

The  Rev.  L.  P.  Mercer,  of  Chicago,  was  called  upon,  and  re- 
sponded: 

*T  want  to  reafifirm  to  you  what  my  brother  has  said  in  your  behalf 
in  his  words  of  welcome.  I  want  the  privilege  of  saying  to  you  a 
thousandfold  more,  if  I  can  pack  it  into  a  word  or  two.  I  want  to  say 
to  you,  brethren  of  the  colored  race,  that  the  teacher  from  whom  I 
have  learned  almost  all  I  know,  the  only  wise  God  our  Saviour  Jesus 
Christ,  has  taught  me  that  the  Africans  are  best  beloved  because  they 
love  to  be  called  obedient  and  come  with  wide  open  hearts  and  teach- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1105 

able  minds  to  learn  of  the  only  wise  God,  and  they  are  affectionate, 
patient  and  helpful,  net  only  one  to  another,  but  to  all  who  hold  it  to 
be  the  glory  of  the  angelic  life  that  each  shall  have  his  joy  and  delight 
in  the  service  of  all  the  rest;  and  I  love  the  colored  people,  not  of 
Africa,  whom  I  don't  know,  but  of  America,  whom  I  have  known." 

Rt.  Rev.  D.  A.  Payne,  of  Wilberforce,  Ohio,  president,  presiding, 
said :  "The  Christian  mind  and  the  Christian  church  are  always  ascending 
higher  and  higher  in  its  ideas  of  God  and  man.  We  hope  that  in  the 
papers  that  will  be  read  today  and  tomorrow  and  the  next  day  we 
shall  have  such  utterances  from  these  dear  brethren,  who  have  written 
out  their  thoughts  and  gone  down  to  the  depths  of  their  religious  ideas, 
as  will  show  to  this  community  and  to  the  world  the  very  spirit  and 
nature  of  the  African  Methodist  Episcopal  church."  Bishop  Payne 
was  followed  by  a  paper  entitled: 

"Rise  and  Progress  of  the  African  Methodist  Episcopal  Church,"  Dr.  Haady's 
by  Rt.  Rev.  James  A.  Handy,  D.  D.  Among  other  things  Dr.  ^^p®'* 
Handy  said:  "In  the  year  1766  Phillip  Embry  organized  a  class  of 
Methodists  in  the  city  of  New  York.  One  of  them  was  a  negro  woman. 
Robert  Strawbridge,  at  Baltimore,  Md.,  the  same  year,  organized  a 
class  of  twelve  persons,  one  of  whom  was  a  negro  woman.  We  have 
been  in  the  Methodist  church  ever  since  our  admission  by  Embry  and 
Strawbridge,  over  127  years.  *  *  *  African  Methodism  had  its 
birth  in  an  age  of  rigid  opposition  to  Christian  fellowship  before  or  at 
the  common  communion  table  of  the  Lord;  every  inch  of  ground  or 
position  of  the  colored  members  among  the  Protestant  denominations 
was  fiercely  contested.  Nevertheless,  we  continued  in  Lovely  lane, 
Strawbridge  Alley,  Baltimore  and  old  St.  George's  street,  Philadel- 
phia, until  April,  1816,  when  in  solemn  convention,  assembled  under 
the  protection  of  Almighty  God  and  the  justice  of  our  cause,  we  or- 
ganized the  African  Methodist  church. 

"The  African  Methodist  Episcopal  church  is  one  of  the  agents  at 
work  to  restore  the  earth  to  its  pristine  and  primeval  purity.  African 
Methodism  from  its  incipiency  demanded  and  today  demands  a  higher 
form  of  courage  and  endurance,  discipline  and  order.  It  is  a  Method- 
ist Episcopal  church,  not  a  Congregational,  iiora  Presbyterian  church; 
it  is  a  church  governed  and  superintended  by  bishops,  who  are  elected 
and  ordained  to  the  work  of  the  episcopacy,  v/ith  general,  annual  and 
quarterly  conferences. 

"God  has  blessed  and  prospered  the  work  put  in  operation  by  the 
*Heroic  Fifteen,*  Allen,  Hill  and  their  associates.  The  less  than  three 
thousand  communicants  of  1816  are  today  five  hundred  thousand;  the 
eleven  preachers  who  met  in  the  convention  seventy-seven  years  ago 
are  today  represented  by  fifteen  thousand  itinerant  and  local  preachers. 

"Our  Sunday-schools  contain  408,176  scholars  and  teachers.  We 
have  5,710  church  buildings,  1,037  parsonages,  five  colleges,  twenty 
school-houses,  one  publishing  house,  one  department  of  finance,  four 
Episcopal  residences.  We  have  a  total  of  6,757  buildings  with  a  valu- 
ation of  $8,309,622.  Our  mission  work  in  Africa  embraces  two  annual 
70 


1106  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

conferences,  one  within  the  Liberian  republic,  the  other  at  Sierra  Leone, 
west  Africa.  More  than  forty  teachers  and  preachers  are  employed 
and  several  schools  are  daily  opened  throughout  the  year  for  educa- 
tional and  industrial  training.  In  the  West  Indies — Bermuda,  Hayti 
and  San  Domingo  our  missions  are  in  a  flourishing  condition. 
thJ^AfVican  "  The  mission  of  the  African  Methodist  Episcopal  church,  as  her 

Methodists.  name  indicates,  is  to  the  weaker  races,  first,  to  glorify  God  by  lifting 
them  to  a  higher  plane  morally,  religiously,  intellectually  and  indus- 
triously. Second.  To  stand  as  a  broad  Christian  protest  against  caste 
in  the  church,  in  the  pew,  at  the  altar,  in  the  pulpit,  at  the  sacramental 
table,  giving  to  all  the  opportunity  to  grow  and  to  develop  into  full, 
grand  manhood  and  womanhood;  putting  into  active  operation  the 
moral  and  religious  forces  of  our  blessed  Methodism,  forming  an 
alliance  of  Christian  thought,  Christian  work.  Christian  love  with  our 
darker  kinsmen  of  Central  and  South  America;  then  with  our  united 
intelligence  made  strong  by  our  Methodism,  with  faith  in  God,  and 
with  our  brothers  of  the  Lesser  and  Greater  Antilles  marching  under 
this  banner — onward — onward,  to  the  land  of  our  ancestors,  we  will 
preach  the  Gospel  of  a  free,  full  and  common  salvation  to  the  millions 
of  our  brethren  there! " 

"The  Philosophy  of  the  Episcopacy  of  the  African  Methodist 
.Episcopal  Church"  was  treated  by  the  Rev.  J.  Embry,  D.  D.,  busi- 
ness manager  of  publishing  department.  He  said:  "The  American 
Methodist  Episcopal  church  is  a  legitimate  branch  of  the  Methodist 
family,  and  doctrinally  it  is  at  one  with  them  all.  In  her  ecclesiastical 
frame  she  adopts  the  theory  of  episcopacy  as  the  administrative 
agency.  In  this  she  stands  abreast  with  all  episcopal  bodies,  and 
believes  that  she  has  the  primitive  episcopate,  and  feels  sure  that  het 
bishops  are  as  high  as  the  highest.  She  dismisses  the  idea  of  apos- 
tolic succession,  but  still  insists  that  the  office  is  of  sufficient  dignity 
and  responsibility  to  warrant  a  separate  ordination  by  the  imposition 
of  hands." 

"What  are  the  Demands  of  the  Hour?"  was  discussed  by  Bishop 
B.  T.  Tanner,  D.  D.  First.  "We  are  to  recognize  the  supremacy  of 
law.  We  have  passed  through  that  stage  of  a  people's  life  and  develop- 
ment when  luck,  chance  or  good  fortune  may  be  supposed  to  rule,  a 
sort  of  go-as-you-please  race  through  life.  Second.  We  must  appre- 
ciate our  individual  responsibility.  For  the  church  and  race  have 
passed  through  the  era  when  others  were  responsible  for  them.  In  the 
past  we  could  truthfully  lay  our  poverty,  our  ignorance,  and  even  a  large 
share  of  our  immorality  at  the  door  of  others.  Not  so  now.  We,  our- 
selves, are  responsible  for  our  ignorance,  poverty  and  immorality,  and 
not  another.  Third.  As  a  church  we  must  appreciate  our  responsi- 
bility. The  age  demands  that  the  church  shall  look  after  the  spiritual 
condition  of  the  people,  the  education  of  the  children;  that  the 
ministry  and  the  church  shall  instruct  the  people  on  the  most  intelli- 
gent lines,  and  shall  require  each  member  to  perform  his  whole  duty 
to  himself,  to  his  family,  to  his  country  and  to  his  God." 


Demands  of 
the  Hour. 


Rev.  J.  H.  Armstrong,  D.  D. 


1108  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

"The  Religious  Press,  its  Power  and  Influence,"  by  the  Rev.  H.  T. 
Johnson,  A.  M.,  D.  D.,  Ph.  D.  Dr.  Johnson  said  that  so  far-reaching 
is  the  press  in  its  scope,  so  lofty  in  its  mission,  so  telling  in  its  operations 
on  individuals  and  society  at  large,  such  a  designation  as  that  which 
says  it  is  the  fourth  estate  in  the  realm  or  republic  is  a  fit  and  well 
merited  tribute.  To  the  distributing  center  of  this  intelligence  and 
power  the  nation  owes  its  perpetuation  and  life.  In  comparing  the 
religious  and  secular  press  he  used  the  following  language: 

"From  this  engine  of  power  and  illumination  the  individual,  fam- 
ily, society,  church  and  nation  owe  their  perpetuity  and  well-being. 
As  to  strength  of  morals,  justice  of  administration,  soundness  of 
dogma,  excellence  of  purpose  and  grandeur  of  constitution  it  is  the 
salt  of  the  earth  and  the  light  of  the  world." 

"The  Heroines  of  Methodism  Before  the  War,"  by  Bishop  Wesley 

Heroines  Be-  J-  Gaines,  D.  D.,  paid  a  glowing  tribute  to  the  pioneer  women  of  the 

loretheWar.      church  and  State,  and  Said:      "Without  their  aid  and  cooperation  the 

greatest  works  of  the  past  would  have  been  failures."      He  named 

among   the    heroines  of  the  race  and   church    Phillis  Wheatly,  the 

poetess;  Francis  L.  Harper,  the  authoress;  Mrs.  Richard  Allen,  Mrs. 

Mary  Campbell,  Mrs.  Fanny  Coppin,  and  others  who  were  the  pillars 

of  the  church  in  its  infancy.     He  said  that  "although  people  think 

.  that  they  are  suffering  now,  still  the  darkness  before  the  war  was  much 

greater.     All  honor  to  the  heroines  of  Methodism  before  the  war! 

Too  much  cannot  be  said  of  their  piety,  love  and  devotion.     May  their 

names  be  written  high  upon  the  Lamb's  Book  of  Life." 

"The  Literature  and  the  Authors  of  the  A.  M.  E.  Church,"  by  the 
Rev.  L.  J.  Coppin.  "It  is  marvelous  when  we  consider  that  this  work 
of  founding  a  denomination  was  begun  without  money,  education,  of 
social  prestige.  In  the  words  of  our  revered  senior  bishop:  'Poor  and 
lowly,  an  outcast,  and  despised  of  men,  it  feebly  entered  into  being, 
but  with  a  manifest  destiny  of  greatness  which  has  been  developing 
for  over  three  quarters  of  a  century.'  The  day-star  of  freedom  for  the 
race  had  not  cast  its  first  ray  of  light  beyond  the  horizon  of  oppres- 
sion; in  many  portions  of  our  country  it  was  regarded  as  a  crime  for 
persons  of  African  descent  to  learn  to  read  a  book,  to  say  nothing  of 
making  books.  The  founders  of  African  Methodism  did  not  make 
any  false  pretensions  to  learning.  They  were  unlettered  men,  and  they 
knew  it.  Their  great  leader  was  as  modest  as  he  was  pious,  But 
while  these  men  were  unlettered,  they  had  character,  common  sense 
and  a  great  cause.  Only  seventy-seven  years  have  passed  since  the 
founding  of  the  African  Methodist  Episcopal  church,  and  I  am  asked 
to  write  of  her  literature  and  authors.  With  much  gratitude  and 
hope,  may  we  not  exclaim:  '  What  hath  God  wrought?' 

"During  the  first  fifty  years  of  African  Methodist  effort  but  little 
writing  was  done.  The  autobiography  of  Richard  Allen,  published  in 
1833,  seventeen  years  after  the  organization  of  the  church,  is  brief  and 
unpretentious.  It  is  the  record  of  his  life,  experience  and  Gospel 
l^bprs,  to  which  is  appended  the   rise  and  progress  of  the  African 


THE  WOkLtyS  COMGktlS^  OP  RELtGtONS. 


\m 


African 
Methodist 


Methodist  Episcopal  church.  No  doctrines  are  promulgated,  no 
egotism  is  displayed.  It  is  simply  a  plain  statement  of  facts,  such  as 
should  have  been  given  to  the  church  by  its  founders.  The  first  oflfi- 
cial  item  that  we  have  looking  toward  bookmaking  is  that  which  re- 
cords the  election  of  a  book  steward  at  the  annual  conference  held  in 
Baltimore  in  1818.  The  first  historical  item,  showing  any  practical  re- 
sults, is  the  report  of  Rev.  Joseph  M.  Carr,  who,  as  general  book  stew-  Books, 
ard,  reported  in  1835  ^^^^  he  had  published  one  thousand  disciplines, 
one  thousand  hymn  books  and  two  thousand  annual  conference  min- 
utes. Two  years  later  the  conference  decreed  the  publication  of  a 
quarterly  magazine,  which  may  be  styled  the  American  Methodist 
Episcopal  Review  in  embryo.  As  text  books  for  our  young  men 
who  are  preparing  for  the  ministry,  and  as  associate  books  for  reading, 
we  have  fourteen  written  by  African  Methodist  authors.  They  are  as 
follows: 

*'Church  Polity,  D.  A.  Payne;  Apology  for  African  Methodism,  B. 
T.  Tanner;  Semi-Centenary  of  African  Methodism,  D.  A.  Payne;  Way- 
man  on  the  Discipline,  A.  W.  Wayman;  Turner's  Catechism,  A.  M. 
Turner;  Life  of  Richard  Allen,  auto-biography;  Outlines  of  History, 
B.  T.  Tanner;. Genesis  Re-read,  T.  G.  Steward;  Methodist  Polity,  H. 
M.  Turner;  Forty  Years'  Recollection,  A.  W.  Wayman;  Seventy  Years' 
Recollections,  D.  A.  Payne;  Digest  of  Christian  Theology,  J.  C.  Em- 
bry;  Divine  Logos,  H.  T.  Johnson;  Relation  of  Baptized  Children  to 
the  Church,  L.J.  Coppin. 

"On  my  library  shelves  there  are  fifty-four  bound  volumes,  and  a 
still  larger  number  of  pamphlets  by  colored  men.  These  volumes 
have  been  gathered  indiscriminately  from  time  to  time.  A  classifica- 
tion of  them  revealed  the  fact  that  forty-five  out  of  fifty-four  are  by 
African  Methodist  authors.  A  further  classification  shows  that  most 
of  the  works  are  historical  and  biographical;  others  are  on  science, 
classics,  theology,  poetry  and  social  questions.  Some  are  upon  mis- 
cellaneous subjects,  as  for  instance  the  A.  M.  E.  Budget,  six  volumes, 
by  Bishop  B.  W.  Arnett." 

"The  Triumphs  of  Liberty."  The  thirtieth  anniversary  of  the 
Emancipation  Proclamation  of  President  Abraham  Lincoln  was  cele- 
brated in  Columbus  Hall,  September  22,  1893,  ^^  ^  P-  m.  The  meeting 
was  held  under  the  auspices  of  the  Parliament  of  Religions.  The 
audience  was  composed  of  about  five  thousand  persons,  from  all  parts 
of  the  world.  After  the  preliminary  exercises  Professor  O'Gorman,  of 
the  Washington  Catholic  University,  read  the  paper  of  Father  J.  R. 
Slattery,  of  Baltimore,  "The  Catholic  Church  and  the  Negro  Race." 
At  the  conclusion  of  the  paper  Bishop  Benjamin  W.  Arnett,  D.  D., 
delivered  an  address  on  "  Christianity  and  the  Negro."  J.  Madison 
Bell,  of  Toledo,  read  a  poem.  Bishop  B.  W.  Arnett,  acted  as  master 
of  ceremonies,  and  delivered  an  address  upon  "The  Triumphs  of 
Liberty." 

The  day's  services  closed  by  singing  "The  Battle  Hymn." 

On  Saturday,  September  23d,  the  congress  convened  at  10  A.  M.,  in 


Triumphs  of 
Liberty. 


1110  THk  WORLD'S  CONGRESS  OP  RELMlON:§. 

Hall  VIII.  The  attendance  was  large;  a  number  of  interesting  papers 
were  read.  The  Sunday  services  consisted  of  preaching  in  the  various 
churches,  both  at  morning  and  at  night.  In  the  afternoons  were  the 
women's  mass-meetings  in  the  three  churches.  At  Quinn  chapel  Mrs., 
Wayman  presided,  and  addresses  were  delivered;  at  Bethel  church, 
Mrs.  Arnett  presided;  addresses  were  delivered  by  Bishop  D.  A.  Payne, 
and  Mrs.  L.  M.  Montfort  the  oriental  lecturer  upon  the  **  Women  of 
the  East;"  at  St.  Stephens  church,  Mrs.  Tanner  presided,  and  addresses 
were  delivered  by  Mrs.  Sarah  Jane  Woodson  Early  and  Mrs.  Laudonia 
Williams.  Bishop  A.  Walters,  of  the  American  Methodist  Episcopal 
Zion  church,  preached  a  sermon  on  "  Our  Sister  Churches,  or  Unity 
in  Spirit,  Without  Uniformity  in  Service." 

On  Monday  morning,  at  lO  A.  m.,  in  Hall  III.  the  Congress 
assembled,  Bishop  H.  M.  Turner  presiding.  Addresses  were  delivered 
by  Bishop  Grant,  Professor  Council  and  others. 

Monday  night  the  Congress  convened  in  Washington  Hall,  Bishop 
B.  T.  Tanner  in  the  chair.  Thousands  of  persons  came  out  to  hear  the 
addresses  and  songs.  Hon.  Frederick  Douglass  and  others  spoke. 
The  meeting  closed  in  a  glow  of  enthusiasm. 

Tuesday  in  Hall  HI.  the  Congress  reconvened.  Bishop  Wayman 
presiding.  Able  papers  on  religious  and  educational  subjects  were 
presented  and  discussed. 

On  Tuesday  the  closing  meeting  was  held,  Bishop  Wayman  pre- 
siding. The  attendance  was  very  large.  Addresses  complimentary  to 
the  "management  of  the  congress"  were  delivered.  The  congress  voted 
a  gold  medal  to  Bishop  Arnett  for  his  services  during  the  Parliament 
of  Religions.  The  Congress  closed  by  singing  "  God  be  With  You  Till 
we  Meet  Again." 

"How  may  Elementary  Education  be  Promoted  to  Meet  the 
Wants  of  the  Negro  in  Rural  Districts"  was  discussed  by  Mrs.  Lau- 
donia Williams,  principal  of  public  schools  in  Indianapolis,  She  named 
among  the  wants  instruction,  discipline  and  training,  such  as  shall 
secure  the  harmonious  development  of  all  the  faculties,  the  perfecting 
of  all  the  capacities,  and  the  development  of  the  mind  toward  truth. 
*  *  *  If  the  child's  senses  are  to  be  cultivated,  it  must  be  done 
methodically.  *  *  *  AH  forms  of  systematic  knowledge  have 
elements  reaching  down  and  back  to  the  very  beginning  of  the  child's 
conscious  existence,  and  they  will  distribute  themselves  through  every 
period  of  his  life.  *  *  *  Mental  and  manual  training  should  go 
hand  in  hand;  it  is  just  as  desirable  that  youths  be  taught  "to  do"  as  to 
"think,"  and  this  must  be  done  if  the  aim  be  the  development  of  power 
to  discharge  the  duty  to  family,  church  and  state. 
Heroes  Be  "The  Heroes  before  the  War"  was  the  topic  of  Bishop  H.  M. 

Turner's  paper.  He  said:  'T  would  like  to  review  the  work  of  Bishops 
Quinn  and  Watters,  and  also  the  career  of  Bishop  D.  A.  Payne,  sitting 
on  the  platform,  the  oldest  Methodist  bishop  on  the  globe,  and  I 
would  not  be  surprised  if  he  is  the  oldest  bishop  on  the  globe  anyway; 
the  pioneer  of  an  educated  ministry,  who  has  done  more  for  the  edu- 


Rev,  S.  T.  Mitchell,  Wilberforce,  Ohio, 
Pres.  Wilberforce  University. 


an 


f//£  Wd&Lb'S  tdkcMss  6P  MLldlONS. 


Pioaeer 
Builders. 


The 
Races. 


cation  of  his  race  than  any  man  today  who  treads  this  earth;  whose 
name  will  blaze  upon  the  pages  of  history  forever,  and  as  long  as 
merit  shall  be  valued  and  labor  and  sacrifice  and  words  full  of  gems  of 
thought  stir  and  actuate,  shall  be  honored  and  revered  by  n.'en." 

"The  Pioneer  Builders"  was  the  theme  of  Bishop  Abram  Grant, 
D.  D.  He  said  he  would  "point  you  a  black  soldier,  a  statesman,  side 
by  side  with  George  Washington,  Toussaint  L'Ouverture,  the  states- 
man, soldier,  martyr  and  the  father  of  Haytian  independence.  If  you 
were  to  ask  me  for  the  pioneer  builders  I  would  refer  you  to  the  man 
who  saw  the  age  in  which  we  live,  over  thirty  years  ago;  who  said  that 
we  must  build  lighthouses  all  along  the  shore — intellectual  lighthouses, 
institutions  of  learning  in  every  state  must  be  built,  then  would  I  point 
to  you  our  senior  bishop,  Daniel  A.  Payne,  who  stood  alone.  For 
years,  very  few  of  his  church,  very  few  of  his  own  race  would  come 
with  him;  but  with  faith  in  God,  he  founded  Wilberforce,  and  clung  to 
it,  and  today  as  a  result  of  his  fidelity,  we  have  forty  institutions  of 
learning  dotting  our  land.  As  he  looks  over  the  fields  of  the  past  he 
can  truthfully  say,  'I  came,  I  saw,  I  conquered.' " 

"  The  Mission  of  the  African  Methodism  to  the  Darker  Races  " 
Darker  was  a  paper  by  Rev.  W.  B.  Derrick,  D.  D.,  secretary  of  missions  of  the 
African  Methodist  Episcopal  church.  "  The  African  Methodist  Epis- 
copal church  is  the  most  powerful  as  well  as  the  most  effective  relig- 
ious organization  for  the  moral,  mental  and  spiritual  development 
that  is  to  be  found  on  the  face  of  the  globe  among  the  darker  races; 
looked  to  as  she  is  as  the  great  spiritual  source  from  which  the  sons 
and  daughters  who  are  classified  among  the  African  and  East  Indian 
are  to  receive  light.  .  Her  leading  object  is  the  general  interest  of  the 
dark  man.  Reasonings  and  opinions  of  different  shades  and  bearings 
have  indeed  been  expressed  as  the  result  of  experience  and  continuous 
observation,  expressing  an  earnest  desire  for  the  welfare  of  the  human 
race,  and  especially  of  those  who  bear  the  impress  of  Africa. 

"The  course  of  events  with  regard  to  Africa  has  brought,  by  ex- 
traordinary means  and  circumstances,  the  clearest  and  strongest  proof 
of  a  divine  rule  in  human  affairs  that  was  ever  made  visible  to  mor- 
tals. The  removing  of  the  gross  darkness  which  covers  that  land  of 
precious  memories;  the  driving  away  the  clouds,  which  seem  to  hang 
as  a  dark  curtain;  the  restoration  of  its  past  grandeur;  that  land  where 
Abraham  sojourned,  where  Jacob  lived  and  died,  where  Joseph  was 
exalted,  Moses  born;  that  land  which  furnished  an  asylum  to  Mary 
and  Joseph,  in  which  the  infant  Jesus  was  sheltered  from  the  avenger's 
hand;  that  land,  the  home  of  Pharaoh,  the  land  of  Nimrod;  that  land  in 
which  Egypt  is  found,  the  great  source  from  which  sprang  ancient  arts 
and  sciences;  that  land  of  the  pyramids,  where  the  palms,  the  pome- 
granates, the  myrtle,  where  frankincense  and  myrrh  and  all  that  is 
precious  of  earth's  products  are  to  be  found;  that  country  of  which 
prophets  wrote,  saying  aloud:  'Out  of  Egypt  have  I  called  my  son,' 
Her  four  hundred  millions,  black  in  complexion,  shut  out  from  the 
li^ht  of  Gospel  truth,  must  and  shall  hear  the  Gospel  story;  there  A£' 


HoQ.  Frederick  Douglas,  Washington,  D.  C« 


1114  TME  WORLD'S  C0J^GkE33  OE  RELIGIONS. 

rican  Methodism  has  a  mission,  and  that  mission  is  to  that  people  who 
are  today  bowing  to  gods  of  wood  and  stone.  It  will  be  clearly  seen 
that  this  church  organization  must  remain  as  an  independent  body,  which 
will  enable  it  to  better  develop  those  true  principles  which  can  alone 
secure  the  complete  remodeling,  and  a  permanently  established  relig- 
ious property  in  dark  and  benighted  Africa." 

"The  Possible  and  Probable  Relation  of  the  American  Negro  to 
the  African  Continent  P'rom  a  Christian  Standpoint"  was  next  read  by 
Rev.  T.  W.  Henderson,  D.  D.,  who,  in  speaking  of  the  future  of  Africa, 
said:  "With  the  future  of  Africa  the  American  negro  is  destined  to 
have  much  to  do.  In  the  past  his  share  has  been  small,  but  in  the 
future  it  is  to  be  great.  May  it  not  be  that  the  Great  Creator  means 
that  the  very  cruelty  here  permitted  shall  eventuate  in  so  turning  the 
mind  of  the  American  negro  toward  his  fatherland  as  to  eventuate  in 
his  playing  a  great  part  in  the  civilization  of  that  wonderful  land?" 

"  For  two  centuries  and  a  half  we  have  had  some  opportunity  of 
participating  in  the  civilization  of  this  land,  and  it  is  but  reasonable  to 
conclude  that  the  great  body  of  the  race  who  have  not  enjoyed  equal 
opportunities  with  us  should  nevertheless  share  in  the  benefits  to 
be  derived  from  the  knowledge  we  have  gained  by  being  here.  In 
some  way  or  other,  our  Maker  is  to  bring  good  out  of  the  evil  that 
has  been  our  lot  in  this  land  of  cruel  bondage." 
The  Ideal  in  "The  Ideal  in  Education"  was  presented  by  B.  VV.  Arnett,  Jr.,  A. 

Vli-ir»o  rirf^T*  ^„^  •♦•  alii  r»  ii  •■♦  ^  '  r*  •  '•/' 

B.  "It  is  impossible  by  graftmg  or  blendmg  or  modification  to  pro- 
duce an  ideal  system  of  education  which  is  not  clearly  an  assimilation 
and  utilization  of  the  principles  of  the  leading  states  of  antiquity,  the 
schools  and  universities  of  the  Middle  Ages  and  of  the  renaissance. 
*  *  *  The  prime  aim  of  the  ideal  of  our  modernized  educational 
life  is  ethical,  the  development  of  character;  and  its  system  is  the 
spirit  which  gives  equally  to  the  child  of  the  humblest  and  veriest 
peasant  and  of  the  multi-millionaire,  by  co-ordination,  the  content  of 
a  complete  education." 

"The  Finances  of  Our  Church,"  by  Dr.  J.  H.  Armstrong:  "The 
first  eight  years  of  our  present  system  ^195,971.88  were  collected  for 
general  purposes,  and  ^58,791.56  were  paid  to  support  superannuated 
preachers,  widows  and  orphans  of  itinerant  ministers."  He  further 
stated  "that  from  1880  to  1887  the  second  eight  years,  ^404,267.40  were 
collected,  showing  that  in  the  first  year  the  average  per  year  was 
;^24,496.48,  while  for  the  second  eight  years  it  was  $50,523.42.  During 
the  last  eight  years  the  widows  and  orphans  received  $161,706.96,  or 
$20,213.37  per  year.  , The  income  from  1888  to  1892  was  $391,622.36. 
While  these  figures  look  large,  yet  it  is  less  than  16  cents  per  year  for 
each  member  of  the  A.  M.  E.  church." 

The  Rev.  C.  T.  Shaffen,  M.  D.,  D.  D.,  secretary  of  church  exten- 
sion, declared  that  "the  Christian  church,  which  is  the  public  confession 
of  our  faith  in  God  and  His  Son,  Jesus  Christ,  is  a  standing,  silent, 
but  awful  protest  against  vice  of  all  kinds,  against  the  profanation 
of  the  holy  Sabbath,  against  drunkenness,  skepticism,  infidelity  and 


Education. 


r 

'^1 

E3HM^f^K^lH|HH^^^H|||^' 

iH 

^ 

Mrs.  S.  J.  Early,  Nashville,  Tenn. 


1116  THE  WORLD'S  C0NCR2SS  OE  RELIGIONS, 

agnosticism.  It  is  a  perpetual  memorial  of  Jesus  Christ  and  the 
redemption  of  a  fallen  world,  through  his  atoning  blood,  shed  upon 
Calvary;  and  as  steward  to  whom  God  has  intrusted  His  gold  and 
silver  we  ought  to  see  that  every  town,  village,  hamlet  and  set- 
tlement is  blessed  with  a  Christian  church,  where  the  pure  Word  of 
God  shall  be  preached,  and   the  Holy  Sacrament  be  administered." 

"An  Intelligent  Ministry,  a  Benevolent  Pew,  the  Generating 
The  Ministry  Powcr  of  Reform,"  by  J.  P.  Shorter,  A.  M.,  LL.  D.,  Wilberforce 
and  the  Pew.  University.  "Yes,  the  leading  thought  of  the  world  is  to  under- 
stand better — more  intelligence.  What  mean  all  these  congresses, 
these  parliaments?  There  could  have  been  a  Columbian  Exposition 
all  of  sight,  but  not  in  this  our  day.  When  men  see  they  want  to  hear, 
and  when  they  hear  they  want  to  understand — intelligere!' 

"The  Negro  Prisoners  in  the  South"  was  discussed  by  Rev.  W.  H. 
Mixon,  of  Alabama.  He  said:  "In  1890  there  were  97,175  prisoners 
of  all  ages  and  grades  in  the  United  States;  that  24,277  were  colored." 
He  also  stated  that  a  large  percentage  of  convictions  in  the  South 
were  on  account  of  color  more  than  on  account  of  crime.  "It  is  my 
opinion  that  we,  as  ministers,  have  not  done  our  full  duty  to  the  pris- 
oners in  the  South.  We  have  not  visited  them  as  it  is  our  duty  to  do. 
We  should  mold  public  sentiment  in  favor  of  establishing  reformatory 
institutions  for  lighter  crimes,  and  for  younger  criminals,  and  as  min- 
isters of  the  Lord  Jesus  Christ  it  is  our  duty  to  visit  the  prisoner  in 
his  cell  and  to  see  that  he  has  been  brought  to  a  knowledge  of  the 
Gospel.  The  A.  M.  E.  church  must  wake  up  to  this  as  she  has  to  all 
reforms  which  have  for  their  object  the  bettering  of  the  condition  o^ 
the  negro." 

"  The  Music  of  Our  Fathers"  was  by  Rev.  Evans  Tyree. 
Old   Church  "The  Old  Church  and  The  New,"  by  Rev.  D.  A.  Graham,  pastoi 

and  New.  ^f  Bethel  A.  M.  E.  church,  Chicago.     The  speaker  compared  the  old 

buildings  with  the  new,  the  old  services  with  the  new  services,  the  old 
music  with  the  new  music.  "  The  old  time  music  touched  the  soul, 
the  new  pleases  the  ear;  the  old  church  was  built  of  solid  timber;  con- 
victions were  deep;  conversions  were  clear  and  the  lines  of  demarka- 
tion  between  Christian  and  sinner  were  plainly  drawn.  Old  tim.e 
Christians  worshiped  God  in  spirit  and  in  truth;  the  new  worship 
Him  according  to  fashion.  The  old  time  people  sang  for  themselves 
and  worshiped  God;  now  they  pay  a  choir  to  sing  music  that  nobody 
knows  and  that  nobody  can  sing.  The  new  church  has  advanced  into 
the  non  essentials  of  the  worship  of  God,  but  not  into  the  essentials. 
The  sermons  have  more  science,  but  less  Christ." 

Extract  from  Dr.  J.  T.  Jennifer's  speech:  "Africa  needs  this  vin- 
dication; that  continent  has  its  part  in  God's  economy,  and  its  people 
are  His  children.  We  hope  your  united  wisdom  and  work  may  help 
to  blaze  the  way  through  the  wilderness  of  conjecture,  query  and  con- 
troversy, regarding  the  negro's  future  destiny,  and  that  your  delibera- 
tions may  result  in  indicating  his  contribution  to  the  development  and 
progress  of  mankind.    The  reliable  data  of  facts  in  relation  to  Africa 


H.  T.  Johnson^  Editor  Christian  Recprder^  Philadelphia^  Pi^, 


1118 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Temperance. 


AddreBB  of 
Frederick 
Douglass. 


and  her  people,  which  you  have  brought  with  you  to  place  before  the 
bar  of  public  opinion,  will  do  much  for  Africa  and  her  people." 

"The  Church  and  Temperance  Reform  and  Especially  Scientific 
Temperance  Instruction  in  Schools  and  Colleges"  was  the  subject  of 
a  paper  by  Jno.  R.  Scott,  B.  D.,  President  of  Edward  Watters  College, 
Jacksonville,  Fla.,  who  said,  among  other  things:  "It  might  seem 
strange  to  the  unbeliever,  that  Christianity  has  done  little  to  sup- 
press intemperance,  and  that  even  in  this  city  there  is  one  saloon 
for  every  one  hundred  and  sixty  inhabitants;  but,  as  we  look  over  the 
history  of  the -world,  we  find  that  Christianity  has  been  working  and 
building  up  an  influence  against  intemperance.  Not  more  than  a  gen- 
eration ago  it  was  considered  no  disgrace  to  patronize  a  saloon. 
Through  the  first  half  of  the  present  century  no  work  was  attempted, 
no  labor  done  without  the  'jug  of  whisky.'  Christianity  and  Chris- 
tian teaching  has  changed  all  this.  The  man  who  now  becomes  in- 
toxicated loses  the  respect  of  his  fellowman,  and  the  man  who  sells 
intoxicating  drinks  is  not  only  banished  from  society,  but  carries  with 
him  his  wife,  no  matter  how  good  she  may  be,  his  children  and  his 
household." 

"The  Theological  Seminary;  its  Place  in  the  Education  of  the 
Negro,"  was  by  Dr.  John  G.  Mitchell,  Dean  of  Payne  Theological 
Seminary,  Wilberforce,  Ohio.  Dr.  Mitchell  said:  "The  Theological 
Seminary  is  God's  training  school,  in  which  those  whom  he  has  called 
to  preach  the  Gospel  are  qualified  for  their  high  vocation. 

"Christ,  through  the  Holy  Spirit  is  the  great  teacher  in  the  Theo- 
logical Seminary.  He  fills  every  chair.  If  there  is  a  seminary  on  the 
globe  labeled  Theological  without,  in  which  Christ  does  not  teach,  it 
is  labeled  within,  Anti-Christ.  The  great  function  of  the  Theological 
Seminary  is  to  flood  the  world  with  celestial  light,  to  lift  man  into  a 
purer,  nobler  and  higher  life,  is  to  lift  him  from  earth  to  heaven." 

"  The  Relation  of  the  Pulpit  to  the  Pew"  was  a  paper  read  by 
Rev.  John  M.  Henderson,  Detroit,  Mich.  He  said,  among  other 
things:  "  The  ministry  as  an  institute  of  the  church  holds  a  sacred  and 
divinely  appointed  relationship.  The  Scriptures  appoint  four  sacred 
institutes.  Sabbath  as  a  sacred  day,  the  sanctuary  as  a  sacred  place, 
the  ordained  means  of  grace  as  a  sacred  worship,  and  the  ministry  as 
a  sacred  class  or  order  in  and  through  whose  spiritual  service  the  Sab- 
bath, the  sanctuary,  and  the  means  of  grace  are  made  available  and 
useful  to  Christians." 

"The  function  of  ministry  is  twofold:  on  the  one  hand  it  is  to  in- 
struct the  church  in  the  doctrines  and  precepts  of  the  Gospel,  and  to 
give  her  the  blessings  of  sound,  firm  and  beneficial  government,  and 
to  aid  and  guide  in  the  administration  both  of  charity  and  fellowship; 
on  the  other  hand,  to  proclaim  to  the  world  the  faith  of  the  church,  to 
diffuse  the  Gospel  and  to  extend  its  sway." 

"The  Place  of  Richard  Allen  in  History,"  by  Hon.  Frederick 
Douglas.  "Among  the  remarkable  men  of  African  descent,  who  lived 
in  the  earlier  years  of  this  republic,  whose  names  have  fpund  deserved 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1119 

recognition  in  American  annals,  there  is  not  one  who  is  likely  to  be 
remembered  longer,  or  whose  memory  will  be  more  sacredly  cherished 
by  coming  generations  of  colored  Americans,  than  Richard  Allen,  a 
citizen  of  Philadelphia,  founder  of  the  African  Methodist  Episcopal 
church  of  America.  Already  this  man  has  become  an  ideal  character, 
and  his  name  has  been  invested  with  a  sanctity  which  has  seldom  been 
accorded  to  that  of  any  man  this  side  of  the  apostolic  age.  At  the 
simple  mention  of  the  name  of  Richard  Allen,  the  heart  of  a  great 
religious  organization  is  stirred  with  the  highest  and  holiest  sentiments. 
Of  him  it  may  be  truly  said  that,  'though  being  dead,  he  yet  speak-  . 
eth.'  His  audience  are  the  reverent  souls  of  millions  of  his  race,  and 
his  influence  on  the  destiny  of  his  people  will  continue  as  long  as  the 
great  church  he  founded  shall  endure. 

"To  measure  men  and  deeds  correctly,  we  must  measure  them  not 
by  our  times,  but  by  the  times  in  which  they  had  their  being.  The 
Atlantic  is  as  broad  and  stormy  today  as  when  Columbus  crossed  it. 
The  distance  between  New  York  and  San  Francisco  is  the  same  as 
forty  years  ago.  But  both  the  sea  and  the  continent  are  more  easily 
crossed  today  than  when  Columbus  crossed  the  one  and  Fremont 
crossed  the  other. 

"The  black  man's  horizon  was  without  a  star.  He  stood  without 
the  pale  alike  of  church  and  state.  He  was  a  child  without  a  father, 
a  man  without  a  country,  a  denizen  without  citizenship,  and  without 
popular  sympathy;  a  common  prey  to  insult  and  outrage  from  all  white 
men  mean  enough  to  take  advantage  of  his  weakness  and  destitution, 
to  abuse  and  insult  him.  The  black  man  who  could  stand  up  for  his 
rights  in  the  face  of  such  odds  had  the  courage  of  a  hero  and  the  con- 
stancy of  a  martyr.     And  such  a  man  was  Richard  Allen." 

"The  Race  Problem;  What  it  is;  Its  Solution,"  by  Prof.  W.  H.  pTheRac* 
Council,  president  Normal  school,  Normal,  Ala.:  "  If  our  thoughts  '"  ""^ 
be  the  thoughts  of  men,  then  we  are  men.  If  our  speech  be  the 
speech  of  men  then  we  are  men.  If  our  deeds  be  the  deeds  of  men, 
then  we  are  men  regardless  of  classifications  born  of  prejudice. 
The  negro  has  complied  with  every  condition  of  civilization  His 
strong,  black  arms  have  hewn  down  the  forests  of  the  South,  laid  off 
her  broad  fields,  founded  her  magnificent  cities,  opened  up  her  mighty 
rivers,  filled  their  banks  with  industries  which  join  in  unison  to  their 
music  as  they  flow  on  to  the  great  ocean,  He  is  not  wanting  in 
patriotism,  for  he  has  beaten  back  the  enemies  of  his  country  more 
than  once.  His  ability  is  acknowledged  in  all  avenues  of  art, 
science,  literature,  industry,  and  billions  of  wealth  for  the  South, 
and  millions  on  millions  in  his  own  right,  tell  the  story  of  his 
thrift  and  frugality.  His  hospitality  has  no  limit.  He  gives  the 
white  man  at  all  times  and  in  all  places  the  best.  Call  it  hospitality 
or  call  it  what  you  please,  still  it  is  to  his  credit.  His  fidelity  is  the 
foundation  of  the  broadest  virtue  of  the  South.  He  defended  and  held 
as  sacred  as  the  Word  of  God  itself  the  honor  of  innocent  and  help- 
less white  women  and  children  committed  to  his  charge,  while  his 
master    was  away  trying  to  rivet  the  chains  tighter  upon  him." 


Problem. 


1120 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


perance. 


*'  Christian  Cooperation  Essential  to  Race  Education,"  was  a  paper 
by  Prof.  H.  T.  Keeling,  A.  M.,  president  Paul  Quinn  College,  Waco, 
Texas. 

"  The  Genesis  of  the  Work  of  Christian  Education,"  was  a  paper 
by  Rev.  W.  D.  Johnson,  D.  D.,  secretary  of  education. 

"What  Can  the  Church -do  to  Provide  Land  for  the  Landless  and 
Homes  for  the  Homeless?"  by  Hon.  L  T.  Montgomery,  president  of 
J.  P.  Campbell  College,  Vicksburg,  Miss.,  was  an  interesting  document. 
Home  and  "The  Relation  of  the  Home  and  Christian  Temperance,"  by  Mrs. 

n«ran?«.''^^°''  Sarah  Jane  Woodson  Early,  A.  M.  "A  wise  and  beneficent  God  has 
instituted  the  family  relation  for  the  happiness  and  propagation  of  the 
race,  and  has  taught  man  to  construct  a  home  where  he  may  nourish 
and  educate  his  offspring  and  make  it  the  center  of  his  care  and  hap- 
piness, and  thus  become  of  all  places  the  most  sacred  and  cherished  in 
his  heart  of  hearts.  These  are  the  reasons  why  the  home  needs  espe- 
cial protection  from  the  influences  which  would  destroy  its  happiness 
or  counteract  its  teachings.  We  have  inherited  from  our  fathers  v/hat 
is  denominated  a  government  of  the  people,  with  its  chief  corner- 
stone a  trinity  of  blessings,  the  home,  the  school  and  the  church. 
Under  this  government  has  grown  up  the  greatest  republic  the  world 
has  ever  known,  in  which  probably  more  than  in  any  other  land  under 
the  sun  every  individual  comes  nearest  having  a  fair  chance  in  the 
race  of  life.  The  perpetuity  of  this  government  with  all  its  grand  in- 
stitutions depends  upon  the  capacity  of  its  citizens  for  self-govern- 
ment. But  much  depends  on  the  early  training  of  the  people,  and  as 
the  home  is  prior  to  the  school  or  the  church,  in  it  is  laid  the  founda- 
tion for  the  building  up  of  all  those  great  and  noble  principles  which 
constitute  a  free  and  happy  people.  The  home  is  the  safeguard  of 
the  nation.  It  is  the  nursery  in  which  only  can  be  grown  manly  men 
and  noble  women.  In  the  home  are  planted  and  fostered  the  most 
fruitful  germs  of  all  future  interests.  The  teachings  and  practices  of 
home  life  are  mere  durable  than  all  others,  and  will  be  remembered 
when  all  others  are  forgotten." 

"Our  Country's  Defenders  in  Camp,  at  Sea,  in  School  and  in  Prison; 
What  Can  We  do  for  Them?"  by  Rev.  W.  H.  Yeocum_,  D.  D,  The 
total  number  of  colored  soldiers  was  173,079,  of  whom  68,871  were 
killed  in  battle,  besides  those  who  died  in  hospitals.  And  those  loyal, 
brave  and  patriotic  black  defenders  of  our  country,  without  citizenship 
and  without  a  flag,  upon  two  hundred  and  forty- nine  battlefields  pur- 
chased for  themselves  their  freedom,  their  manhood  and  citizenship, 
although  a  part  of  them  were  offered  only  $'/  per  month,  which  they 
manfully  refused  to  accept,  while  their  white  comrades  were  receiving 
^13  per  month,  and  their  clothing. 

"  Many  colored  soldiers  distinguished  themselves  on  the  field  of 
battle  as  the  bravest  of  the  brave.  In  every  camp,  on  every  forced- 
march,  on  the  drill-ground,  in  the  manual  of  arms,  on  dress-parade, 
and  on  every  battlefield  the  negro  always  proved  himself  ?  man,  to 
the  wonder  and  surprise  of  their  whit?  officers. 


Colored  De- 
fenders of  the 
Country. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1121 


'*  Secretary  Stanton  was  in  a  state  of  ecstasy  over  the  behavior  of 
the  colored  troops  at  Petersburg,  an  unusual  thing  for  him.  In  his 
dispatch  on  this  battle,  he  said:  'The  hardest  of  fighting  was  done  stantoncnthe 
by  the  black  troops;  the  forts  they  stormed  were  the  worst  of  all.'  Colored  Troops 
After  the  affair  was  over,  General  Smith  went  to  thank,  and  tell  them 
he  was  proud  of  their  courage  and  dash.  He  says:  '  They  cannot  be 
excelled  as  soldiers,  and  hereafter  he  would  send  tliem  in  a  difficult 
place  as  readily  as  the  best  white  soldiers.'  Another  officer  who  was 
with  them  on  the  field,  says:  *The  problem  is  solved;  the  negro  is  a 
man,  a  soldier,  a  hero.'  General  Blunt  speaks  of  the  colored  troops 
at  the  battle  of  Honey  Springs;  he  says:  'The  negroes  were  too  much 
for  the  enemy,  and  let  me  say  here,  that  I  never  sav/  such  fighting  as 
was  done  by  that  negro  regiment.  They  fought  like  veterans,  with  a 
coolness  and  valor  that  is  unsurpassed.  They  preserved  their  line  per 
feet  throughout  the  whole  engagement,  and  although  in  the  hottest  of 
the  fight,  they  never  once  faltered.  Too  much  praise  cannot  be 
awarded  them  for  their  gallantry.'  " 


CONGRESS   OF   THE   RELIGIOUS  SOCIETY  OF   FRIENDS  (HICKSITE). 

The  branch  of  **  Friends,"  known  by  or  recognizing  the  title  at  the 
head  of  this  article,  appeared  in  the  Parliament  of  Religions  in  one  ses- 
sion in  the  Hall  of  Washington,  September  19th,  by  an  address  before 
the  General  Parliament,  in  the  Hall  of  Columbus,  September  23d,  by 
Aaron  M.  Powell,  and  by  a  denominational  congress  of  three  sessions, 
the  morning  of  the  19th,  in  the  new  Church  Temple;  the  20th,  in  Hall 
VH.  of  the  Art  Palace,  and  the  21st,  in  Hall  HI.  Careful  prepara- 
tion had  been  made  for  the  Congress  during  the  year  prior  to  the  time  of 
assembling  by  a  committee  consisting  of  a  central  organization  of 
Friends  in  Chicago,  and  an  advisory  council  of  members  of  the  society 
in  the  seven  yearly  meetings  embracing  the  membership  of  this  organi- 
zation. 

The  important  session  of  the  afternoon  of  the  19th  in  the  parlia- 
ment was  devoted  to  the  purpose  of  a  presentation  of  the  faith  of  the 
society  through  a  paper  prepared  by  Howard  M.  Jenkins,  of  Philadel- 
phia, wherein  it  was  shown  that  the  distinctive  and  all-important  tenet 
of  the  body  is  the  doctrine  of  "The  Inner  Light;"  "The  Divine  Im- 
manence;" "The  Light  Within."  This  principle  of  faith  means  noth- 
ing more  nor  less  than  the  belief  in  the  ever-continuing  operation  of 
the  divine  illumination  upon  the  soul  of  each  of  God's  children,  de- 
pending in  its  influence  upon  the  willingness  to  receive  the  light  of 
truth  revealed.  It  means  more  than  a  passive  receptiveness.  The 
faithful  Friend  may  not  only  hear  the  voice  of  God  in  his  soul,  but  he 
must  obey  if  he  is  a  consistent  follower  of  his  profession.  It  is  thus 
the  Friend  has  become  known  for  integrity  and  strictness  of  bearing 
iind  a  pioneer  in  the  reforms  inaugurated  since  the  birth  of  the  society, 


Faith  of  tbe 
Society  of 
Frieudi*. 


1122  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

two  and  a  half  centuries  ago.     Its  chief  principle  is  the  Christ  Rule  in 
Daily  Life.     Desiring  the  guidance  of  the  Divine  Spirit  which  was  in 
The  Christ  Jesus,  and   embracing,  from  the  force  of    His   example  and  through 
Rule.  inward  convincement,  the  infinite   truth    He   illustrated    and   taught, 

Friends  see  in  it  the  ideal  of  a  religious  life,  and  have  striven  to  make 
real  His  teachings,  the  Spirit,  not  the  letter;  reality,  not  form;  love, 
not  hatred;  brotherly  kmdness,  not  oppression;  moderation,  not 
excess;  simplicity,  not  ostentation;  sincerity,  not  pretense;  truth,  not 
deceit;  economy,  not  waste;  and  out  of  their  sincere,  if  unperfected, 
endeavor  to  guide  their  daily  acts  by  these  Christian  rules,  have  logi- 
cally and  directly  come  their  "  testimonies,"  and  most,  if  not  all,  of 
their  "  peculiarities." 

"The  faithful  listener  to  the  inspeaking  word  of  God  must  be  fore- 
most in  every  good  and  righteous  cause.  George  Fox,  the  founder  of 
the  society,  very  early  recognized  the  equality  of  woman,  and  was 
instrumental  in  giving  her  a  place  in  every  concern  and  interest  that 
the  world  has  only  partially  come  to  know  and  respond  to  at  the  close 
of  the  Nineteenth  Century.  Elizabeth  Powell  Bond,  of  Swarthmore 
College,  ably  showed  this  prompt  recognition  in  a  paper  on  "  The 
Position  of  Woman  in  the  Society." 

"The  Mission  Work  of  the  Society"  was  presented  by  Joseph  J. 
Janney,  of  Baltimore.  "  The  influence  in  this  embraces  many  of  the 
,  most  important  fields  in  philanthropic  labors.  Friends  had  scarcely 
organized  ere  they  established  among  themselves  as  the  right  rule  of 
action  the  principle  of  the  peaceable  settlement  of  all  difficulties  by 
arbitration — a  principle  that  has  grown  in  importance  until  it  has  be- 
come a  recognized  power  in  the  settlement  of  international  difficulties. 
The  Society  of  Friends  was  not  united  by  any  general  organization 
before  1675,  and  yet  the  principle  appeared  in  a  testimony  of  the 
founder  in  1679,  and  was  incorporated  in  the  first  book  of  discipline 
published  in  1692.  In  his  work  of  self-examination  the  Friend  was 
quick  to  recognize  the  principle  of  oppression  and  moral  depravity, 
and  hence  his  early  stand  against  the  wrongs  inflicted  upon  the  Indian 
and  negro.  In  the  history  of  the  former  in  this  country  the  stand  of 
Friends  has  been  uniform  in  meting  out  equal  and  exact  justice.  As 
early  as  1688  their  testimony  against  the  condition  of  negro  slavery 
began  to  be  proclaimed,  and,  though  a  hundred  years  elapsed  before 
the  weight  of  the  society  began  to  be  generally  declared  in  behalf  of 
the  slave,  there  was  no  halting  until  the  position  taken  became  the  rule 
of  practice.  Members  could  not  remain  in  good  standing  and  hold 
slaves.  Intemperance,  the  vice  and  inhumanity  of  our  prisons,  claimed 
their  early  interest  and  care." 

"Education"  was  treated  by  Dr.  Edward  H.  Magill,  ex-president  of 
Swarthmore  College.  Having  presented  an  exhaustive  history  of  this 
work  among  Friends,  evincing  an  interest  in  the  subject  coincident 
with  their  rise,  he  showed  in  conclusion  the  marked  peculiarities  in  their 
system:  "  First.  With  the  Friend  education  was  a  training  of  the  soul 
in  religious  knowledge,  as  well  as  culture  of  the  mind.    Second,    This 


Jonathan  W,  Plummet,  Chicago. 


1124 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


EJacation. 


^ 


training  was  for  all  classes,  rich  and  poor;  and  their  care  made  all  pro- 
visions that  the  latter  class  might  freely  enjoy  the  advantage  of  an  ed- 
ucation. Third.  Education  with  the  Friend  made  no  distinction  of 
sex.  Schools  were  provided  for  all,  though  the  principle  of  mixed 
classes  was  a  process  of  evolution.  Fourth.  In  their  recognition  of 
the  importance  of  the  training  they  were  in  advance  of  the  communi- 
ties in  moving  to  prepare  those  who  should  assume  the  duty  of  teach- 
ing. And,  fifth,  their  aim  has  ever  been  to  make  the  training  practical 
and  useful  rather  than  ornamental." 

''Robert  S.  Haviland,  of  Chappaqua,  N.  Y.,  in  a  paper  on  "  Coop- 
erative Labor,"  and  Aaron  M.  Powell,  in  an  address  on  the  23d,  on 
"The  Grounds  of  Sympathy  Among  Religions,"  expressed  the  readi- 
ness of  Friends  to  join  in  this  age  of  advanced  thought  and  higher 
conception  of  common  brotherhood  in  the  work  of  combating  that 
which  is  commonly  recognized  as  evil. 

During  the  session  of  the  20th,  the  needs  and  relations  of  the 
younger  members  were  earnestly  considered,  the  topic  being  intro- 
duced by  papers  presented  by  Isaac  Roberts,  of  Pennsylvania,  and 
Edgar  M.  Zavitz,  of  Ontario.  The  one  all-absorbing  thought  in  the 
mind  of  the  Friend  marked  this  day's  proceedings — the  need  of  indi- 
vidual faithfulness  to  the  light  within.  While  organizations  and  out- 
ward influences  may  act  as  helps,  we  must  direct  the  young  to  this 
one,  all-important  principle  of  obedience. 

At  the  closing  session  on  the  21st,  the  subject  of  The  Relation  of 
Spiritual  Devotion  to  Moral  Progress  was  presented  by  papers  from 
Anna  M.  Starr,  of  Richmond,  Ind.,  and  William  M.  Jackson,  of  New 
York  city.  The  leading  thought  of  the  papers  was  that  the  cultiva- 
Devotionand  ^^^^  ^^  moral  and  spiritual  natures  must  go  hand  in  hand.  The  love 
Moral  Progress  of  humanity  comes  first  in  order,  and  being  absent,  there  can  be  no 
love  of  God.  *'  He  that  loveth  not  his  brother  whom  he  hath  seen, 
cannot  love  God  whom  he  hath  not  seen."  This  must  not  imply  an 
indifference  to  worship.  The  very  foundation  of  the  Quaker  faith 
demands  a  constant,  consistent  and  reverential  walk  with  God;  but 
this  close  relationship  enforces  the  need  of  conscientious,  loving  devo- 
tion to  the  moral  welfare  of  all  mankind. 

"  The  congress  closed  with  a  period  of  devotional  exercises  after 
the  usual  manner  of  Friends,  reverential  silence,  supplication  and  brief 
appeals  from  prominent  members,  that  we  might  go  to  our  homes 
taking  the  lessons  of  this  wonderful  parliament,  and  especially  the 
growing  thought  of  the  conimon  brotherhood  of  man." 


Anna  M.  Starr,  Richmond,  Ind. 


1126 


THE  WORLD'S  CONGRESS  OP  RELIGIONS, 


Friends' 
sion. 


Founded  o  n 
teauhingsof 
Christ. 


FRIENDS'  CHURCH  CONGRESS  (ORTHODOX). 

This  Congress  was  held  in  the  afternoon  of  September  22d  (sixth 
day,  ninth  month),  in  the  Hall  of  Washington.  It  was  presided  over 
by  W.  B.  Wickenham,  of  Chicago. 

"  Our  Church  and  Its  Mission,"  by  James  Wood,  of  Mt.  Kisco,  N. 
Y.,  showed  that  the  key  of  the  position  of  the  Religious  Society  of 
Friends  as  a  separate  branch  of  the  church  is  the  great  truth  taught 
Mis-  by  our  Saviour  when  He  said:  "If  a  man  love  Me  he  will  keep  My 
words;  and  My  Father  will  love  him  and  We  will  come  unto  him  and 
make  Our  abode  with  him."  "  I  will  pray  the  Father  and  He  shall 
give  you  another  comforter  that  He  may  abide  with  you  forever,  even 
the  Spirit  of  Truth,  whom  the  world  cannot  receive,  because  it  seeth 
Him  not,  neither  knoweth  Him;  but  ye  know  Him,  for  He  dwelleth 
with  you  and  shall  be  in  you.  I  will  not  leave  you  comfortless;  I  will 
come  to  you."  "This,"  the  speaker  said,  "is  the  most  exalting  truth 
ever  announced  to  man  as  pertaining  to  his  existence  in  this  life.  He 
who  fails  to  know  and  realize  it,  comes  infinitely  short  of  the  glory 
God  offers  to  him  here. 

"The  founders  of  the  Religious  Society  of  Friends,  in  laying  this 
corner-stone  of  a  separate  branch  of  the  church,  fully  accepted  the 
foundation  truths  of  Christianity.  These  were  assumed  as  the  common 
heritage  of  Christian  believers  and  fully  recognized  as  the  basis  of  all 
organized  Christian  bodies.  They  assume  as  matters  not  to  be  ques- 
tioned all  the  teachings  of  Christ,  all  that  belonged  to  the  cross  and 
the  tomb  of  Calvary  and  the  triumphs  of  the  resurrection;  all  that  be- 
longed to  the  glories  of  the  Ascension  day  and  all  that  belongs  to  the 
presence  of  Christ  at  the  right  hand  of  God — His  mediation  and  in- 
tercession. Faith  in  the  crucified  Saviour  must  precede  faith  in  the 
ascended,  living  Saviour.  All  this  was  assured  and  they  went  to  the 
church  and  to  the  world  with  the  message  that  the  historic  part  of 
Christianity  only  produced  its  fruitage  when  the  kingdom  of  Christ 
was  established  in  the  soul,  with  the  living  King  Himself,  abiding  and 
reigning  there.  This  message  was  gladly  received  by  multitudes  and 
its  truth,  so  long  lost  sight  of,  became  a  mighty  power. 

"The  high-priesthood  of  the  Lord  Jesus  Christ  and  the  priesthood 
of  all  believers,  who  offer  spiritual  sacrifices  and  have  free  access  to 
God  through  the  Lord  Jesus  Christ  without  the  intervention  of  any 
human  instrumentality  whatsoever,  lies  next  to  the  corner-stone  of 
distinctive  Quakerism.  As  there  is  nowhere  in  the  New  Testament 
any  recognition  of  classes  or  orders  in  the  church,  no  division  of  be- 
lievers into  clergy  and  laity,  no  mention  of  any  profession  having  any 
peculiar  privileges  or  special  authority,  so  Friends  have  never  recog- 
nized any  such." 

On  the  subject  of  philanthropic  work  done  by  the  Quakers,  he 
said:  "  The  earliest  formal  protest  against  the  system  of  slavery  in 
modern  times  was  made  by  Friends  near  Philadelphia  in  1688.  The 
uoted  Pastorius  was  among  the  number.  That  movement  was  fol- 
lowed by  official  action  in  the  various  Yearly  Meetings  on  this  conti' 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1127 

ncnt,  until  finally  Friends  were  the  first  body  of  Christians  in  the  land 
not  one  of  whose  members  owned  a  slave.  From  Pastorius  to  Whit- 
tier  the  protest  against  slavery  never  ceased." 

After  setting  forth  the  special  mission  of  the  Society,  in  which  it 
was  shown  that  it  tended  rather  to  spiritual  matters  than  the  world, 
the  paper  concludes: 

•'  Apart  from  her  doctrines,  her  history  and  her  situation  pecu- 
liarly fit  her  for  the  position  referred  to.  She  has  wronged  no  one. 
She  has  never  attacked  any  denomination.  As  a  little  Switzerland, 
insignificant  and  harmless,  peacefully  abides  among  her  towering 
mountains  and  commands  the  respect  and  kind  consideration  of  the 
mighty  nations  of  Europe,  armed  for  each  other's  destruction,  so  it 
may  be  that  the  Society  of  Friends,  one  of  the  best  of  all  the  tribes, 
because  of  her  harmlessness  and  the  impregnability  of  her  position  in 
divine  truth,  may  become,  in  God's  providence,  the  gathering  place  of 
the  mighty  hosts  who  profess  the  name  of  Christ." 

"Our  Origin  and  History,"  by  Joseph  Bevan  Braithwaite,  of  Lon- 
don, England,  was  the  next  paper.  It  was  read  by  Timothy  Nicholson, 
of  Richmond,  Ind.     It  stated,  in  part: 

"The  Society  of  Friends,  as  is  well  known,  arose  in  England  origin  of  the 
about  the  middle  of  the  seventeenth  century.  Many  severe  laws,  Society, 
originally  enacted  tor  the  suppression  of  popery,  remained  upon  the 
English  statute  book,  which  even  during  the  commonwealth,  and  much 
more  after  the  restoration  of  Charles  II.  were  relentlessly  directed 
against  those,  who,  like  the  early  Friends,  whilst  opposed  to  popery, 
were  conscientiously  restrained  from  public  profession  of  religion  in 
accordance  with  the  ritual  and  ceremonial  generally  recognized. 
Thus  the  history  of  the  Society  of  Friends,  during  the  first  forty 
years  of  its  existence,  is  a  record  of  cruel  persecution,  and  of  patient 
suffering.  Several  of  its  principal  leaders  died  in  loathsome  dungeons, 
whilst  many  others  not  only  suffered  grievous  imprisonment,  but  took 
joyfully  the  spoiling  of  their  goods,  knowing  that  they  had  in  heaven 
a  better  and  an  enduring  substance.  In  the  year  1662  there  were  at 
one  time  more  than  four  thousand  two  hundred  Friends  in  prison  in 
England  alone."     (Sewell's  History,  vol.  2,  p.  i.) 

"Church  Organization,"  by  Calvin  W.  Pritchard,  of  Kokomo,  Ind. 
After  reciting  that  the  organization  of  the  Friends  was  not  the  result 
of  a  previously  matured  system,  but  was  a  development  as  needs  ap- 
peared, showed  that  the  system  of  meetings  for  church  discipline,  es- 
tablished in  England  before  the  close  of  the  seventeenth  century,  has 
since  been  followed  by  Friends  in  all  countries. 

"The  Yearly  Meeting,"  it  says,  "is  a  legislative  body;  it  makes 
laws  for  the  regulation  of  churches  and  members,  has  a  general  over- 
sight of  all  the  great  activities  of  the  church,  is  the  court  of  highest 
appeal,  and  has  jurisdiction  over  all  the  Quarterly  Meetings  and  the 
churches  that  compose  them.  The  Quarterly  Meeting  is  composed  of 
several  Monthly  Meetings,  for  conference  between  churches,  and  is  a 
convenient  channel  of  communication  between  the  Yearly  Meeting 


112S  TM£:  WORLD' ^  CONGRESS  OP  RElIClONS. 

and  its  subordinate  branches.  The  Monthly  Meeting  is  the  executive 
body  of  the  church'.  Through  it  members  are  received  and  dismissed, 
ministers  are  recorded,  all  the  important  officers  of  the  church  are 
appointed,  and  the  instructions  of  the  Yearly  and  Quarterly  Meetings, 
and  all  the  important  activities  of  the  church  are  carried  out.  When  a 
Monthly  Meeting  is  composed  of  two  or  more  churches,  each  separate 
congregation  is  organized  into  a  Preparative  Meeting,  which  has 
charge  of  its  own  local  affairs,  and  gives  preparatory  attention  to  such 
subjects  as  should  go  to  the  Monthly  Meeting." 

There  are  now  135  Quarterly  and  477  Monthly  Meetings  with 
1,174  churches  in  Great  Britain  and  America. 

"  The  church  government  is  thoroughly  democratic.  Every  mem- 
ber, male  and-  female,  old  and  young,  has  a  seat  in  all  the  meetings 
and  a  voice  in  all  the  deliberations,  and  men  and  women  alike  are 
eligible  to  all  the  offices,  including  the  Gospel  ministry.  From  nearly 
the  close  of  the  seventeenth  century  until  recent  years  men  and  women 
Chirch  Gov-  sat  in  separate  sessions  for  transacting  business.  Each  sex  had  lines 
ocrSfc!^  ^^^'  peculiarly  its  own,  but  all  matters  relating  to  membership,  or  concern- 
ing the  general  interests  of  the  church,  required  the  concurrent  action 
of  both  bodies.  The  experience  our  sisters  have  gained  in  these 
meetings  has  done  much  to  fit  them  for  the  places  of  service  they  now 
occupy  with  ability  and  true  womanly  grace  in  the  Gospel  ministry  and 
the  work  of  Christian  benevolence  and  reform.  In  some  of  the  Yearly 
Meetings,  and  many  subordinate  meetings,  men  and  women  now  do 
business  in  joint  session.  Divine  service  precedes  all  business  meet- 
ings, the  congregations  being  often  large  and  the  ministry  very 
searching. 

"Friends  believe  that  the  call  and  qualification  for  tie  ministry 
are  from  the  Lord.  Young  men  and  wom^en,  who  apprehend  they  aie 
called  to  preach,  are  expected  to  exercise  their  gifts  in  public  speak- 
ing at  meetings  for  divine  worship,  many  services  affording  them  good 
opportunity  to  do  so.  Godliness  of  life  and  the  impress  of  divine 
power  giv^e  one  a  place  in  preaching  the  word  independent  of  literary 
acquirements.  Many  ministers  who  have  wielded  great  influence  and 
brought  many  souls  to  Christ  have  been  unlearned  men.  And  yet 
Friends  are  mindful  that  the  highest  culture  consecrated  to  God  greatly 
increases  the  power  and  efficiency  of  the  messenger  of  the  Cross." 

The  paper  concluded  with  statistics  of  membership  and  evangel- 
ization. 

The  other  papers  of  the  congress  were  as  follows: 

**  The  Position  of  Woman  Among  Friends,"  Anna  B.  Thomas,  Balti- 
more, Md.     Paper  read  by  Charlotte  Vickers,  Chicago,  111. 

"Missions,  Home  and  Foreign,"  Josephine  M.  Parker,  Carthage, 
Ind.     Paper  read  by  Gertrude  Hill,  Chicago,  111. 

"The  Philosophy  of  Quakerism,"  Thomas  Newlin,  Newberg,  Ore. 
Paper  read  by  Dr.  Sylvester  Newlin,  Indianapolis,  Ind. 


Calvin  W.  Pritchard,  Kokomo,  Ind. 


1130 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


Cumberland 
Presbyterian- 
ism. 


Origin  and 
Progress  of  the 
Denomination. 


THE  CUMBERLAND  PRESBYTERIAN  CHURCH  CONGRESS. 

The  assembling  of  the  Cumberland  Presbyterian  Church  Con- 
gress, in  connection  with  the  great  Parliament  of  Religions,  was  an 
event  of  great  denominational  interest  and  importance.  It  brought 
the  church,  as  a  distinctive  branch  of  the  great  Presbyterian  house- 
hold, before  the  world  in  a  more  pronounced  manner  than  any  other 
kindred  event  in  its  history,  and  afforded  better  opportunity  for  com- 
paring and  contrasting  its  history,  doctrines  and  genius  with  those  of 
other  religious  bodies  than  could  have  been  accomplished  by  any 
other  means.  This  congress  was  among  the  best  attended,  and  most 
interesting  in  its  proceedings,  of  the  many  congresses  held  on  this 
memorable  occasion  in  the  city  of  Chicago. 

The  president.  Rev.  Hugh  Spencer  Williams,  pastor  of  the  First 
Cumberland  Presbyterian  church  of  Chicago,  called  the  Congress  to 
order  on  Wednesday  morning,  September  27th,  and  requested  the  Rev. 
L.  D.  Hendricks  to  conduct  the  devotional  services.  The  president,  in 
his  opening  address,  discoursed  on  the  Parliament  of  Religions  audits 
accompanying  congresses  as  the  miracle  of  modern  times,  saying : 
"  This  gathering  of  the  representatives  of  the  great  religious  systems 
of  the  world  in  one  place,  for  the  purpose  of  holding  a  peaceful 
parliament  to  compare  and  contrast  these  great  systems  of  religions, 
is  a  thing  unheard  of  in  the  history  of  the  world;  a  thing  never 
dreamed  of;  a  conception  impossible  under  any  conditions  other 
than  those  created  by  the  triumphal  reign  of  the  all-conquering 
Christ, 'The  Prince  of  Peace.'"  This  great  Parliament  and  its  con- 
stellation of  congresses  may  well  be  termed  "The  miracle  of  modern 
times,"  the  crowning  glory  of  the  nineteenth  century,  and  the  inspir- 
ing prophecy  of  what  the  future  is  going  to  be.  We  rejoice  as  Cum- 
berland Presbyterians  that  we  are  here  convened,  and  contribute  our 
mite  toward  making  this  august  event  in  the  history  of  religious  prog- 
ress the  immortal  monument  that  it  is,  of  what  God  hath  wrought  in 
developing  the  minds  and  broadening  the  sympathies  of  His  people 
through  His  spirit,  so  as  to  make  such  a  gathering  possible  as  has 
brought  the  representatives  of  the  religions  of  the  world  here  at  this." 

Then  followed  a  paper  on  '*The  Origin  and  Progress  of  the  Cumber- 
land Presbyterian  Church,  by  Rev.  J.  G.  White,  D.  D.,  of  Stanford,  III." 
The  name  is  the  result  of  dividing  one  of  the  large  presbyteries  in  the 
bounds  of  the  old  synod  of  Kentucky  into  two,  assigning  one  to  the  terri- 
tory called  the  Cumberland  country,  and  giving  the  name  to  the  presby- 
tery occupying  this  section.  In  the  year  1800  a  great  revival  of  religion 
prevailed  with  great  power  through  that  country.  This  revival  found 
both  warm  supporters  and  bitter  opposers  among  the  ministers  of  the 
Kentucky  synod.  The  revival  party,  as  it  was  called  by  the  anti- 
revival  party,  were  for  the  most  part  members  of  the  Cumberland 
Presbytery,  and  were  soon  called  by  the  people  Cumberland  Presby- 
terians, The  controversy  between  these  two  factions  in  the  synod 
soon  became  bitter,  and  the  revival  party  was  accused  of  preaching 
docrines  contrary  to  the  Confession  of  Faith,  especially  God's  decrees, 


Rtv.  ...  ■^.   v.- 


::.s,  Ciucago. 


im 


The  WoktD's  congress  of  kEL/cioM^, 


Extent  of  the 
Denomination. 


Doctrines  and 
Genius  of  the 
Denomination. 


election  and  foreordination,  asserting  that  these  brethren  were  preach- 
ing that  God  loved  all  men,  and  that  Christ  died,  not  for  the  elect 
only,  but  for  all  the  world.  This  was  the  entering  wedge  of  division, 
and  the  ultimate  cause  of  separation.  This  Cumberland  Presbytery 
was  dissolved  by  the  synod,  and  on  the  4th  of  February,  18 10,  was 
reorganized  at  the  house  of  the  Rev.  Samuel  McAdow,  in  Dixon 
County,  Tennessee,  and  consisted  of  three  ordained  ministers,  and  the 
original  name  still  adhered  to  them.  This,  in  brief,  is  the  history  of 
the  origin  of  the  Cumberland  Presbyterian  Church.  Its  progress  has 
been  remarkable.  It  has  grown  in  eighty-three  years  from  this  small 
beginning  of  three  ministers  into  a  denomination  of  three  thousand 
ministers,  and  about  the  same  number  of  congregations,  with  nearly 
two  hundred  thousand  members  in  full  communion.  It  covers  a  large 
belt  of  territory,  reaching  from  Princeton,  N.  J.,  to  Puget  Sound,  owns 
and  operates  a  large  and  prosperous  publishing  house  in  Nashville, 
Tenn.,  and  is  remarkably  well  equipped  for  so  young  a  denomination 
with  colleges  and  universities.  It  lias  also  been  busy  and  prosperous 
in  missionary  enterprises,  both  in  our  own  country  and  in  foreign  lands." 

Then  followed:  "The  Doctrines  and  Genius  of  the  Cumberland 
Presbyterian  Church,"  by  D.  M.  Harris,  D.  D.,  of  St.  Louis,  Mo.,  editor  of 
the  St.  Louis  Observer:  The  distinctive  doctrines  which  separate  and 
distinguish  us  from  the  mother  church,  and  other  branches  of  the 
Presbyterian  family,  were  clearly  set  forth,  as  the  following  extracts 
from  this  able  paper  will  show: 

"All  Cumberland  Presbyterians  hold  that  the  provisions  of  salva- 
tion are  co-extensive  with  the  ruin  of  the  fall;  herein  we  differ  from 
other  Presbyterian  churches,  or,  rather,  from  their  standards;"  Again, 
as  to  the  decrees  of  God,  he  said:  "Therefore,  Cumberland  Presby- 
terians reject  the  doctrine  that  God  has  decreed  that  some  men  and 
angels  are  predestinated  unto  eternal  life,  and  others  foreordained  to 
everlasting  death.  We  cut  loose  from  all  those  doctrines  of  fatality 
so  dishonoring  to  God,  and  so  benumbing  and  paralyzing  to  man.  Our 
philosophy,  as  well  as  our  theology,  compels  us  to  the  conclusion  that 
man  is  a  free  moral  agent,  moral  because  free.  These  doctrines  were 
the  real  cause  of  the  separation  between  the  mother  church  and  her 
young  daughter,  the  Cumberland  Presbyterian  church,  and  are  today 
the  only  real  distinction  between  them.  "  The  genius  or  characteristics 
of  the  church  were  shown  to  be  Presbyterian  of  the  purest  and 
simplest  type."  We  hold  that  Presbyterianism  is  not  Calvinism,  or  any 
other  doctrinalism,  but  distinguishes  one  form  of  government  from 
another,  from  sacerdotalism  or  priestcraft  on  the  one  hand,  and  from 
individualism  on  the  other,  so  we,  though  differing  in  doctrine  from 
other  Presbyterian  churches,  are  nevertheless  Presbyterians,  that  is 
the  form  of  government  under  which  we  live  and  work  as  a  com- 
munity of  believers  in  Christ.  But  the  Cumberland  Presbyterian 
church  has  certain  peculiarities,  or  characteristics,  which  seem  to 
make  it  more  of  an  American  institution  than  her  sister  branches  of 
the  Presbyterian  family.     First,  like  th^  country  in  which  it  was  born, 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


1133 


it  is  especially  tolerant.  While  holding  firmly  to  the  essentials  of 
Christian  doctrine,  it  grants  large  liberties  to  its  ministers  and  teachers 
of  theology  in  the  fields  of  research;  it  is  a  noted  fact  that  there  never 
has  been  a  minister  tried  for  heresy  in  the  history  of  the  denomina- 
tion. Second,  its  cohesiveness  is  a  characteristic  worthy  of  note, 
which  is  shown  by  the  fact  that,  although  the  late  war  swept  that  part 
of  the  country  where  our  church  was  strongest,  and  thus  unavoidably 
placed  members  in  battle  against  each  other  on  many  a  battlefield, 
and  although  the  war  leveled  our  churches,  colleges  and  institutions  to 
the  ground,  yet  it  left  our  beloved  church  intact.  No  sooner  was  the 
war  over  than  the  Cumberland  Presbyterians  from  both  sides  of  Mason 
and  Dixon's  line  were  again  meeting  in  fraternal  intercourse  in  the 
church  courts.  The  war  divided  tamilies  and  other  churches,  but 
failed  to  sever  the  Cumberland  Presbyterian  church.  Third,  it  is 
peculiarly  evangelistic  and  missionary  in  its  spirit." 

The  next  address  was  "The  Institutions  of  Learning  of  the  Cum- 
berland Presbyterian  Church,"  by  the  Rev.  E.  D.  Pearson,  D.  D.,  of 
Louisiana,  Mo.  This  paper  revealed  the  previous  fact  that  "while  the 
church  was  yet  young  and  had  been  to  a  great  extent  an  evangelistic 
and  missionary  church,  she  had  not  neglected  her  duty  of  plant- 
ing and  fostering  her  educational  institutions.  To  the  contrary,  she 
set  about  building  schools  and  colleges  as  early  as  the  first  decade  of 
her  history,  and  has  kept  pace  with  her  growth  in  providing  means 
for  the  proper  education  of  the  youth,  and  it  is  safe  to  say  that  the 
progress  made  during  the  last  twenty  years  in  this  direction  compares 
favorably  with  that  of  any  other  denomination  in  the  land.  Cumberland 
University,  located  at  Lebanon,  Tenn.,  has  given  more  promment  bar- 
risters, eminent  jurists,  statesmen  and  pulpit  orators  to  the  middle 
southern  states  than  any  other  institution  of  its  kind  in  that  region, 
and  ranks  with  the  leading  universities  of  the  land.  Waynesburg  Col- 
lege, Lincoln  University,  Missouri  Valley  College  and  Trinity  Univer- 
sity are  all  prominent  among  the  institutions  of  learning  throughout 
the  country.  Our  theological  seminary,  as  a  department  of  the  Cum- 
berland University,  is  rendering  a  noble  service  to  the  church.  "The 
cheering  words  of  Doctor  Pearson  rejoiced  the  hearts  of  all  present 
and  inspired  us  with  holy  pride,  while  standing  among  the  leading 
denominational  congresses  and  the  representativesof  the  vast  religious 
systems  of  the  world  that  we  belonged  to,  a  division  of  the  Lord's 
hosts,  worthy  of  a  place  among  the  princes  of  His  people.  It  is  truly 
marvelous,  the  work  the  church  has  accomplished  along  the  educa- 
tional lines,  besides  rebuilding  nearly  all  her  churches,  which  were 
demolished  during  the  war,  and  establishing  our  cause  in  so  many  new 
states  and  territories.  "The  Lord  hath  done  great  things  for  us,  and 
it  is  marvelous  in  our  eyes." 

"The  Mission  of  the  Cumberland  Presbyterian  Church."  The  Rev. 
C.  H.  Bell,  D.  t).,  of  St.  Louis,  Mo.,  President  of  the  Board  of  Missions 
of  the  Cumberland  Presbyterian  Church,  said:  "The  first  mission  of 
the  Cumberland  Presbyterian  church  had  b^en,  from  the  beginning,  to 


Inetitntions  of 
the  Denomina- 
tioD 


The  Mission 
of  fhe  Denom- 
ination. 


1134 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


promote  revivals  of  genuine  religion.  The  church  was  born  in  a  great 
revival,  and  she  seems  to  have  retained  the  spirit  ever  since,  and  has 
continued  to  be  to  an  eminent  degree  an  evangelistic  church.  The 
seasons  for  large  ingatherings  seem  to  be  looked  for  by  the  pastors 
and  official  boards  of  the  church  throughout  the  denomination  every 
year.  Second.  It  seemed  to  be  a  special  mission  of  the  Cumberland 
Presbyterian  Church  to  modify  the  theology  taught  in  the  Presbyterian 
standards.  This  she  certainly  has  done  to  a  remarkable  degree.  She 
has  evolved  a  system  of  theology  that  is  neither  hyper  Calvinism,  nor 
Arminianism.  The  scriptural  middle  ground  between  the  two  has 
been  possessed.  The  Fatherhood  of  God  and  the  brotherhood  of  man 
have  found  a  large  place  in  her  revised  creed.  •  And  through  her  own 
system  of  theology,  her  evangelical  and  spiritual  preaching,  she  has 
brought  such  pressure  on  the  austere  doctrines  of  Calvinism,  that 
while  regaining  the  standards  of  the  Presbyterian  church,  they  are 
almost  never  prea.ched  from  her  pulpits.  And  it  is  safe  to  predict  that 
not  another  decade  shall  have  passed  before  the  mother  church  will 
have  revised  her  symbols,  and  mother  and  daughter  brought  to  see 
eye  to  eye.  Third.  It  is  a  part  of  her  special  mission  to  break  down 
sectarian  walls  of  prejudice,  and  bigotry,  and  bring  together  the  Prot- 
estant forces  into  practical  union  and  fellowship.  Her  influence  and 
UniontheOb-  example  among  the  missions  of  Japan,  more  than  that  of  any  other 
ject9f  the  De-  denomination,  helped  to  bring  about  the  happy  union  of  the  Protest- 
ants  m  that  country,  and  it  looks  as  it  in  the  providence  of  God, 
it  might  be  the  happy  medium  ground,  upon  which  all  branches  of  the 
Presbyterian  church  may  meet  and  again  unite  their  mighty  forces, 
and  thus  hasten  the  coming  of  the  universal  kingdom  of  our  Christ.'* 
At  the  close  of  the  Congress,  words  of  cheer  were  brought  from 
Japan  by  our  returned  woman  missionary,  Mrs.  Drennan  and  her  native 
helper.  Mrs.  Drennan  has  spent  ten  years  of  her  life  in  Japan,  and  has 
made  a  wonderful  record  as  a  worker  in  that  interesting  country.  The 
Rev.  Dr.  Darby,  of  Evansville,  Ind.,  and  Rev.  Dr.  Russell,  of  Alabama, 
were  also  listened  to  with  great  interest  by  the  Congress. 


nomination. 


THE  ADVENTIST  CHRISTIAN  CHURCH  CONGRESS. 


Origiii  and 
History  of  Ad- 
ventism. 


of  the  local  committee 
The  sessions  were  held 


The  Rev.  D.  R.  Mansfield  was  chairman 
and  the  Rev.  Mrs.  E.  S.  Mansfield,  secretary, 
in  Hall  VII. 

"The  Origin  and  History"  of  this  church  is  given  by  Mrs.  E.  S. 
Mansfield.  "The  Advent  Christian  Church  takes  its  name  from  a  belief  in 
the  second  personal  return  of  Christ  to  this  world.  The  early  Christian 
writers  speak  of  it  as  an  awaited  event;  but  during  the  middle  centu- 
ries but  little  prominence  was  given  it.  The  Nineteenth  Century  wit- 
nessed a  revival  of  this  subject,  when  a  wave  of  prophetic  research 
swept  over  various  parts  of  Europe,  Asia  and  Am^ricci  almost  simul- 


Rev.  D.  R.  Mansfield,  Chicago. 


1136  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

taneously.  The  proclamation,  'Behold,  He  cometh  with  clouds,'  and 
that  speedily,  sounded  fron:i  thousands  of  pulpits  all  over  the  land. 
Dr.  Joseph  Wolf,  a  converted  Jew,  became  convinced  from  careful 
prophetic  study  that  Christ  would  soon  come.  He  began  to  preach  it 
in  England  in  1821,  and  from  there  he  went  to  Asia  and  through  the 
oriental  countries,  preaching  to  all  classes  for  twelve  years.  A  great 
interest  was  awakened  in  the  east,  and  in  1826  fifty  young  men,  clergy 
and  lay,  met  in  Albury,  England,  for  the  purpose  of  studying  the 
prophetic  Scriptures.  Among  them  were  William  Cunninghame,  Ed- 
ward Irving  and  John  Cuming.  These  meetings  continued  five  years 
and  the  results  were  published  in  three  volumes,  entitled  'Dialogues 
on  Prophecy.'  About  the  same  time  many  in  America  became  greatly 
absorbed  in  the  study  of  prophecy.  Among  them,  William  Miller,  a 
sturdy  farmer,  a  Deist,  became  thoroughly  converted  to  Christ,  and 
being  a  profound  student  of  profane  history,  he  was  immediately  at- 
tracted to  the  study  of  prophecy  as  contained  in  the  books  of  Daniel 
and  John.  Becoming  convinced  that  the  Gospel  age  would  soon  close, 
and  burdened  with  the  subject,  he  commenced  to  preach  in  1833,  and 
thousands  flocked  to  hear  him.  Mr.  Miller's  connection  was  with  the 
Baptist  church- 

"With  Mr.  Miller's  labors  commenced  the  first  general  awakening 
of  the  churches  in  America  on  this  subject.  It  is  estimated  that  one 
tliousand  ministers  of  churches  were  led  to  preach  Christ's  immediate 
coming,  besides  the  many  who  came  from  farm,  workshop,  mill  and 
merchandise,  imbued  with  this  judgment  message;  while  those  who 
engaged  in  it  were  mightily  transformed,  sanctified,  and  qualified  for 
Christian  work  as  never  before. 

'*With  a  following  estimated  at  two  hundred  thousand  it  is  not 
strange  that  many  of  emotional  and  sensational  minds  should  cause 
fanaticism  or  undue  excitement  to  largely  prevail,  greatly  to  the  injury 
of  the  cause  they  sought  to  maintain. 

"  Regardless  of  press  misrepresentation,  and  the  trying  ordeal  and 
tests  which  followed,  and  the  dropping  off  of  high-tide  adherents,  a 
goodly  number  of  trustworthy  men  and  women  remained  steadfast  and 
true  to  their  convictions.  From  this  beginning  has  developed  what  is 
known  as  the  Advent  Christian  Church.  With  the  blessing  of  God  on 
their  unceasing  toil  their  numbers  have  greatly  increased,  and  they 
have  gradually  learned  the  importance  of  organized  and  united  effort. 
They  have  no  formulated  creed,  but  accept  of  certain  leading  truths 
which  give  them  their  identity,  and  upon  which,  by  common  consent, 
they  all  unite,  leaving  a  wide  margin  for  difference  in  opinion  upon 
minor  points.  A  minority  favor  a  definite  declaration  of  faith,  but 
the  majority  adhere  strictly  to  their  accepted  church,  covenant, 
which  enjoins  'Taking  the  Bible  as  the  only  rule  of  faith,  and  practice, 
and  church  discipline,'  making  Christian  character  the  only  test  of  fel- 
lowship." 
FiveDistinct  "There  are  at  least  five  distinct  branches  of  Adventists,  each  with 

Branches.         ^heir  separate  organizations  and  publishing  interests.     All^  however, 


Rev.  A.  H.  Sibley,  Haverhill,  Mass. 


72 


1138  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

hold  to  the  one  doctrine  which  has  made  them  a  people^  and  believe 
in  the  second  personal  coming  of  Christ  as  an  event  not  far  distant. 
Having  stated  this,  we  shall  speak  only  of  the  leading  branch  which 
this  Congress  represents,  known  as  the  'Advent  Christian  Association 
and  General  Conference  of  America.' 

"In  this  connection  there  are  four  publishing  societies  with  houses 
located  in  Maine,  Massachusetts,  Illinois  and  California,  besides 
several  individual  enterprises  of  greater  or  less  importance.  From 
these  are  issued  three  prominent  weekly  papers,  several  monthlies, 
books,  pamphlets,  tracts,  magazines  and  Sunday-school  supplies.  It  is 
said  that  more  than  fifty  millions  of  publications  bearing  upon  special 
subjects  of  faith  have  been  sent  out  through  the  press.  This  people 
and  their  message  to  the  world,  now  on  a  Scripture  basis,  are  being  pub^ 
lished  worldwide;  and  there  are  doubtless  as  many  of  their  faith  con- 
nected with  other  denominations  of  both  clergy  and  lay  as  are  at 
present  identified  under  the  name  Adventist.  Associated  with  this 
people  a  class  of  ministers  and  laity,  faithful,  devoted  and  earnest,  as 
are  to  be  found  elsewhere,  are  engaged  in  the  work. 

"  A  belief  in  God  as  the  creator  of  all  things,  faith  in  His  Son  Jesus 
Christ,  as  the  only  Saviour  for  all  classes  of  men,  repentance,  birth  of 
the  spirit,  reform,  sanctification  through  the  word  of  truth,  holiness  of 
heart,  purity  in  life,  are  tenets  taught  and  enforced  as  indispensable  to 
Christian  success  here,  and  to  a  preparation  for  eternal  life  in  the 
world  to  come.  In  addition  to  these  sentiments,  which  are  in  common 
with  other  sects,  are  some  important  Bible  doctrines  which  form  the 
distinguishing  features  of  the  faith  of  this  people.  Women  are 
recognized  and  admitted  to  all  conferences  as  delegates  and  ministers, 
and  receive  license  papers  as  such  upon  real  merit.  A  number  have 
been  regularly  ordained;  this,  however,  is  not  universal,  but  optional 
with  the  local  conferences  that  receive  them  into  membership.  They 
are  strong  and  pronounced  in  favor  of  temperance,  and  would  indorse 
some  prohibitory  act  in  favor  of  the  extermination  of  the  entire 
liquor  traffic." 
Distinctive  The   distinctive  doctrines  of  adventual  faith  are  set  forth  in  the 

Doctrines.         form  of  cssays,  read  as  their  presentation  papers  in  the  World's  Parlia- 
ment of  Religions,  under  the  following  topics: 

1.  "  Basis  of  Faith,"  Rev.  W.  J.  Hobbs,  Minneapolis,  Minn. 

2.  "The  Kingdom  of  God,"  Rev.  J.  W.  Davis,  Bridgeport,  Conn. 

3.  "  Conditional  Immortality,"  Rev.  Miles  Grant,  Boston,  Mass. 

4.  "The  Resurrection,"  Rev.  A.  W.  Sibley,  Mendota,  111. 

5.  "Extinction  of  Evil,"  Rev.  William  Sheldon,  Brodhead,  Wis. 

6.  "  Restitution — Paradise,"  Rev.  Mrs.  E.S.Mansfield,  Chicago,  111. 

7.  "  Proximity,"  Rev.  A.  J.  Wheeler,  Concord,  N.  H. 

"  Basis  of  Faith,"  the  first  paper,  showed  that  the  prophets  of  the 
Old  Testament  announce  the  first  and  second  advent  of  Christ,  and 
that  their  divinely  inspired  words  were  literally  fulfilled  in  His  first 
coming.  None  but  a  divine  being,  Jesus  Christ,  meets  the  require- 
ments of  prophecy,  and  He  literally  fulfilled  them.  And  it  is  just  as  cer- 
tain that  their  prophecies  will  be  fulfilled  in  His  future  coming. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1139 

"  If  God  so  literally  fulfilled  His  word  at  the  first  advent  of  Christ, 
in  His  birth,  life,  death  and  resurrection,  and  His  covenant  with  the 
Hebrew  nation,  why  not  believe  He  will  as  literally  fulfill  His  word 
relative  to  His  second  advent,  and  the  promises  under  the  New  Cove- 
nant made  with  all  nations  as  set  forth  in  the  New  Testament?  The 
apostles  proclaimed  to  Jew  and  Greek  the  resurrection  of  Jesus  Christ, 
and  predicated  the  hope  of  the  race  upon  it,  if  we  are.  to  take  their  tes- 
timony in  its  literal  sense.  The  hope  of  seeing  Jesus  and  being  made 
like  Him  has  been  styled  *  the  blessed  hope,'  and  has  been  the  com- 
fort of  the  church  in  all  ages." 

The  third  paper,  "  Conditional  Immortality,"  by  the  Rev.  Miles 
Grant,  was  a  learned  document,  bristling  with  proofs  of  his  contention 
that  the  Bible  "  uniformly  teaches  that  only  the  righteous  will  live 
eternally,  and,  therefore,  comes  the  necessary  conclusion  that  Condi- 
tional Immortality  is  a  Bible  doctrine." 

The  fourth  essay  on  **  Resurrection,"  by  the  Rev.  A.  W.  Sibley,  of 
Mendota,  111.,  made  the  following  points: 

"  First.  The  doctrine  of  a  corporeal  resurrection  of  all  the  dead  is 
clearly  referred  to  and  directly  taught  in  the  Old  and  New  Testament 
scriptures. 

"  Second.     In  the  New  Testament  the  resurrection  of  the  dead  is     The  Resum 
ascribed  to  Christ  Himself  as  being  the  agent  by  which  it  is  wrought.  *^tion. 
(John  V,  2i;  i  Cor.  xv,  22;  Rev.  xxii,  11.) 

"Third.  All  the  dead  will  be  raised  indiscriminately  to  receive 
judgment  according  to  their  works,  they  that  have  done  good,  unto  the 
resurrection  of  life;  and  they  that  have  done  evil,  'unto  the  resurrec- 
tion of  damnation.'     (John  v,  21-29;   i  Cor.  xv,  22;  Rev.  xx,  11.) 

"  Fourth.  The  resurrection  will  take  place  at  the  *  last  day,'  by 
which  is  meant  the  close  of  the  present  world.  (John  vi,  40;  ix,  24; 
I  Thess.  iv,  15.) 

"  Fifth.  The  great  event  is  represented  as  being  ushered  in  by  the 
sound  of  a  trumpet,  a  representation  borrowed  probably  from  the 
Jewish  practice  of  convening  assemblies  by  sound  of  a  trumpet,  (i 
Cor.  XV,  52;  I  Thess.  iv,  16.) 

'*  Sixth.  The  resurrection  of  Christ  was  a  pledge,  a  pattern,  an 
assurance  of  the  physical  resurrection  of  the  sainted  dead. 

"  Seventh.  The  immortality,  eternal  life  and  all  the  future  bles- 
sings of  the  righteous  dead  are  dependent  on  the  corporeal  resurrection 
of  Christ  from  the  dead,     (i  Cor.  xv,  17,  18.) 

"  There  is  no  event  of  which  mention  is  made  in  the  sacred  oracles, 
nor  that  has  ever  occurred  in  human  history  with  which  are  associated 
such  tremendous  consequences  as  that  of  the  anastasis  of  the  dead. 
The  eternal  life,  with  all  of  its  environments,  will  then  be  reached,  and 
a  •  forever  with  the  Lord  '  experienced. 

"  Then  will  the  united  voices  of  the  redeemed  as  the  sound  of 
many  waters  resound  to  earth's  remotest  bounds  in  songs  of  triumph 
and  shouts  of  victory,  victory,  victory,  and  all  heaven  and  earth 
respond,  Amen." 


1140 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


Proximity. 


Extinction  of 
Evil. 


The  paper  on  "  Proximity,"  by  the  Rev.  A.  J.  Wheeler,  was  an  elab- 
orate argument,  based  on  sacred  and  secular  history  and  Scripture,  to 
prove  that  the  advent  of  Christ  is  near.  The  uppermost  and  constant 
thought  pervading  the  essay  was,  "The  time  is  short." 

''Extinction  of  Evil,"  by  the  Rev.  William  Sheldon,  took  the  ground 
that  evil  is  to  be  extinguished  by  a  stroke  of  divine  power,  at  the  end 
of  the  Gospel  armistice,  by  utterly  exterminating  evil-doers,  includ- 
ing the  devil  himself;  for  Christ  has  arranged  that  "through  death  he 
might  destroy  him  that  had  the  power  of  death,  that  is,  the  devil." 
(Hev.  ii,  14.)  After  citing  the  testimony  of  Scripture  on  the  subject; 
he  closed  by  saying:  "This  carries  us  beyond  the  chronology  of  the 
hell  taught  in  the  Bible  to  a  time  when  evil  is  forever  extinct,  only 
the  good  being  left;  and  then  the  redeemed  world  will  joyfully  resound 
the  praise  of  Jehovah  forevermore,  not  a  sinner  being  left  alive  to  in- 
terrupt the  sacred  harmony  by  his  plaintive  wails  or  horrid  blasphe- 
mies.    Only  praise  will  be  heard  when  saints  only  shall  be  left  alive." 

The  secretary  says:  "The  harmony  visible  in  all  the  papers  of 
the  day  cannot  fail  to  elicit  notice.  First,  that  Christ  will  come  per- 
sonally and  literally  at  the  close  of  the  Gospel  Dispensation;  second, 
that  His  coming  will  precede  the  resurrection  of  the  dead  and  the  es- 
tablishment of  His  kingdom  upon  the  earth;  third,  that  the  resurrec- 
tion will  precede  the  general  judgment  day,  which  God  hath  ap- 
pointed; fourth,  that  the  judgment  must  precede  rewards  and  punish- 
ment; fifth,  that  when  evil-doers  and  evil  angels  are  cut  off  and  de- 
stroyed, the  earth  will  be  restored  to  a  state  of  original  perfection,  ai^r 
the  future  Eden  of  the  redeemed,  and  be  filled  with  the  glory  of  the 
God." 


THE   SEVENTH   DAY  BAPTIST   CONGRESS. 

The  Seventh-day  Baptist  Congress  was  held  in  one  of  the  halls  of 
the  Art  Institute,  during  the  i6th  and  17th  of  September.  The  pre- 
siding officer  was  Prof.  William  A.  Rogers,  of  Colby  University, 
Waterville,  Me.,  and  Prof.  Edwin  Shaw,  of  Milton  College,  Milton, 
Wis.,  was  secretary.  "Although  this  denomination  has  existed  in  this 
country  for  more  than  two  centuries,  many  who  attended  the  Parlia- 
ment of  Religions  had  not  learned  the  significance  of  the  term  Seventh- 
day  Baptists,  and  much  interest  was  manifest  to  know  how  they  differ 
from  the  Baptist  denomination.  For  those  who  may  not  follow  this 
account  to  the  end,  we  remark  that  Seventh-day  Baptists  are  essen- 
The  Sabbath  tially  like  other  Baptists  and  might  dwell  with  them  in  unity  but  for 

Question.  the  fact  that  they  observe  the  seventh  day  of  the  week  (Saturday) 

as  Sabbath,  and  regard  it  as  the  only  Sabbath  that  is  recognized 
in  the  sacred  Scriptures,  either  the  Old  or  New  Testament.     They 

f  challenge  any  one  to  prove  that  there  is  any  warrant  for  the  observ- 

ance of  Sunday  in  the  commands  of  God,  or  the  example  of  Christ  or 
His  apostles.    They  hold  that  Christ  and  the  apostles  kept  the  Fourth 


,      ,  „  Seventh  Day  Baptists. 

RE^   LESTErC 'ranZ;^'?;.™"-  ^^°'-  =■'""'  SHAW.  Secre.ary.  Milton.  Wb. 

REV.  !■--»  C^R-ooL,„.  Ch,cago.  r,v.  Booth  C  D.v.s.  AUred  Centre.'  N.  yi 

b.  Wv  Maxson. 


1142     .  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

commandment,  as  well  as  the  other  nine,  thus  proving  that  it  belongs 
to  the  moral  and  not  to  the  ceremonial  law.  They  agree  with  most 
Protestants  that  the  moral  law  is  of  perpetual  obligation,  and  can  see 
no  reason  for  keeping  a  day  not  recognized  by  it.  If  the  day  of  the 
Sabbath  has  been  changed  there  ought  to  be  some  positive  statement 
of  such  change  in  the  New  Testament,  and  no  such  statement,  or  even 
implication,  can  be  found.  Pressed  by  failure  to  find  a  warrant  for 
Sunday  keeping,  some  writers  take  the  ground  that  the  law,  as  given 
in  the  Decalogue,  is  not  binding  on  Christians,  thus  disposing  of  the 
Sabbath,  and  then  claim  the  restoration  of  the  other  nine  command- 
ments, they  being  *  written  in  the  heart.'  Why  the  fourth  should  be 
an  exception  does  not  appear.  If  it  be  true  that  the  fourth  command- 
ment has  become  void,  then  there  is  surely  no  obligation  to  keep  the 
first  day  of  the  week  by  virtue  of  the  *  change  of  day '  theory.  This, 
then,  is  the  dilemma  in  which  Sunday-keepers  are  involved.  Either  the 
moral  law,  as  given  in  the  Decalogue,  is  binding  or  it  is  not.  If  it  is 
not  binding,  any  transfer  to  the  first  day  of  the  week  is  impossible,  for 
no  such  obligation  exists.  But  if  it  has  not  been  set  aside  it  binds  all 
men  to  keep  God's  commands,  both  in  spirit  and  in  letter.  Either 
horn  of  the  above  dilemma  is  fatal  to  Sunday-keeping.  Therefore,  Sev- 
enth-day Baptists  reject  the  claims  of  Sunday,  because  they  do  not 
rest  upon  the  Word  of  God,  and  because  no  amount  of  obligation  to 
regard  Sunday,  if  it  existed,  could  remove  the  obligation  to  obey  God 
and  to  follow  the  example  of  Christ  in  keeping  the  Sabbath.  The  first 
day  of  the  week  is  mentioned  in  the  Bible  but  eight  times,  and  five  of 
these  references  are  to  one  and  the  same  day — the  day  on  which 
Christ's  resurrection  was  made  known  to  His  disciples.  The  Bible 
never  connects  the  observance  of  any  day  with  His  resurrection.  It 
never  draws  any  comparison  between  the  *  work  of  creation  and  the 
work  of  redemption,'  nor  attempts  the  impossible  task  of  saying  which 
of  the  two  infinite  works  is  'the  greater.'  All  these  assumptions  have 
been  made  by  men  to  support  a  practice  which  has  no  foundation  in 
the  New  Testament,  nor  in  the  example  of  Christ. 

The  opening  address,  *'  The  Limitations  of  Christian  Fellowship," 
was  delivered  by  Professor  Rogers,  President  of  the  Congress: 
on^hrTstTa^n  "Diversity  of  opinion  is  so  common  in  the  world  it  must  be  the 
FeUowship.  result,  in  part,  of  the  natural  organization  of  the  human  mind.  In 
the  recognition  of  a  spiritual  truth  more  than  the  unaided  powers  of 
the  human  mind  are  necessary  to  its  perception.  It  is  natural  for 
those  who  think  alike  in  religious  matters  to  organize  in  one  body.  It 
is  no  proscription  of  any  to  restrict  the  organization  to  those  of  like 
faith.  Yet  Christian  comity  should  and  may  prevail  among  those  of 
different,  and  yet  positive,  convictions.  The  proper  aim  of  religious 
organization  is  the  application  of  fundamental  principles  of  the  Gos- 
pel to  our  daily. life.  Seventh-day  Baptists  can  do  more  good  in  the 
world  by  remaining  a  separate  organization  than  if  they  were  merged 
in  the  Baptist  denomination." 

The  Rev.  Steven  Burdick,  of  West  Hallock,  111.,  preached  from 


Limitations 


THE  WORLD'S  CONGRESS  OF  RELIGIONS. 


1143 


the  following  text:  John  xi,  2i.  "But  he  that  doeth  truth  cometh  to 
the  light  that  his  deeds  may  be  manifest  that  they  are  wrought  in 
God."     Theme,  ''Loyalty  to  Truth." 

"  Faithfulness  to  Our  Cause,"  by  the  Rev.  Booth  C.  Davis,  of  Al- 
fred Centre,  N.  Y.,  was  the  next  paper. 

A  sermon  was  preached  by  Rev.  E.  M.  Dunn,  of  Milton,  Wis. 
Text,  Acts  xxiv,  i6.  Theme,  "The  Education  of  the  Conscience  in 
Christian  Culture." 

"  Contradictions  in  the  Sunday  Arguments  "  by  Nathan  Wardner, 

D.  D.,  of  Milton  Junction,  Wis.,  a  "  convert  to  the  Sabbath,"  for 
many  years  a  Seventh-day  Baptist  missionary  in  China.  He  ar- 
rayed the  contradictions  which  appear  in  the  reasons  given  for  observ- 
ing Sunday;  the  Puritan  theory  of  unabrogated  law,  and  the  popular 
theory  of  abrogated  law;  of  "church  authority"  and  individual  author- 
ity; of  a  specific  first  day  of  the  week,  and  of  no  day  in  particular,  etc., 
etc.  He  argued  that  these  mutually  destructive  contradictions  arise 
because  men  have  departed  from  the  plain  and  unifying  law  of  God;  a 
house  thus  divided  cannot  stand. 

"  The  Sabbath  of  the  Future,"  by  Rev.  L.  C.  Rogers,  Professor  of 
History  and  Economy  in  Alfred  University,  Alfred  Centre,  N.  Y.,  inter- 
preted the  prophecies,  especially  those  of  Isaiah,  as  showing  the  final 
and  full  restoration  of  the  seventh  day  as  the  only  and  universal  Sab- 
bath at  no  distant  period. 

The  following  papers  were  presented  in  a  symposium  on  practical 
evangelical  work:  "Where  Set  the  Battle,  in  City  or  Country,"  the 
Rev.  Lester  C.  Randolph,  Chicago;  "How  to  Keep  the  Spirit  of 
Evangelism  in  the  People,"  the  Rev.  E.  A.  Witter,  Albion,  Wis.;  "How 
to  Use  Students  in  This  Work,"  the  Rev.  G.  M.  Cottrell,  Nortonville, 
Kan.;  "The  Element  of  Personal  Work  in  Evangelism,"  the  Rev.  Frank 

E.  Peterson,  New  Market,  N.  J.;  "How  to  Use  the  Business  Men,"  W. 
H.  Ingham,  Milton,  Wis.  Mr.  Randolph  urged  that  the  battle  be 
forced  in  both  city  and  country;  neither  district  can  be  saved  without 
the  other.  Mr.  Witter  recommended  simple  and  personal  addresses 
couched  in  terms  of  kindness  and  sympathy.  Show  that  your  work  for 
the  Master  is  a  sincere  work.  Mr.  Cottrell  thought  that  the  Christian 
Endeavor  societies  should  be  made  evangelistic,  and  that  evangelical 
work  and  Bible  study  should  be  carried  into  regions  inaccessible  to 
church  privileges.  Mr.  Peterson  said  that  religion  is  not  a  creed,  but 
a  life;  that  it  must  be  propagated  by  personal  contact.  Man  general- 
izes, but  God  particularizes.  The  best  fruit  is  hand  picked.  Mr.  In- 
gham advocated  the  use  of  business  tact,  zeal  and  perseverance  in 
God's  service.  He  magnified  the  importance  of  the  layman's  work. 
These  papers  were  by  young  men,  who  are  practical  "Evangelists," 
whose  experience  enables  them  to  speak  understandingly  and  enthusi- 
astically on  the  various  themes  given. 

"  Review  of  Our  Mission  Work,"  by  the  Rev.  O.  U.  Whitford,  D.  D., 
gave  the  history  of  both  the  home  and  foreign  operations,  from 
the  beginning  of  the  present  century.     Dr.  Whitford  showed  that  the 


Yarioas  Papers 


Review   of 
Mission  Work. 


1144 


THE  WORLUS  CONGRESS  OF  RELIGIONS, 


Review   of 
Tract  Work. 


Growth  of 
Seventh-Day 
Baptists. 


mission  work  has  engaged  the  attention  of  the  Seventh-day  Baptists 
through  all  their  history.  At  the  present  time  they  are  prosecuting 
the  home  work  in  about  twenty  different  states,  enlarging  that  work 
year  by  year.  The  Sabbath  reform  work  of  the  American  Sabbath 
Tract  society  is  closely  associated  with  home  missions,  and  new  fields 
are  opened  by  that  work  faster  than  the  missionary  society  can  fill 
them.  The  foreign  work  at  Shanghai,  China,  was  begun  about  fifty 
years  ago.  It  is  now  in  a  very  flourishing  condition.  It  is  carried  on 
under  three  departments:  "General  Evangelization;"  "Educational," 
and  "  Medical."  The  first  includes  work  in  both  city  and  country, 
preaching,  Bible  reading  and  tract  distribution,  etc.;  the  second  in- 
cludes both  day  schools  and  boarding  schools  for  boys  and  for  girls; 
the  third  includes  private  practice  and  extensive  dispensary  and  hos- 
pital departments. 

The  "  Missionary  Session,"  as  a  whole,  especially  the  various  de- 
tails given  in  Secretary  Whitford's  paper,  impressed  the  listener  with 
the  fact  that,  according  to  their  numbers,  and  through  a  history  of 
more  than  two  centuries  in  America,  the  Seventh-day  Baptists  have 
been,  and  now  are,  among  the  foremost  in  the  work  of  evangelical 
missions. 

"  Review  of  Our  Tract  Work,"  by  Rev.  L.  E.  Livermore,  editor  of 
the  Sabbath  Recorder,  gave  a  history  of  the  publishing  interests  of  the 
Seventh-day  Baptists.  Mr.  Livermore's  paper  was  supplemented  by 
remarks  from  A.  H.  Lewis,  D.  D.,  Plainfield,  N.  J.,  editor  of  the  Sabbath 
Outlook,  who  emphasized  the  idea  that  history  is  an  organic  unity;  that 
great  truths  like  the  Sabbath  cannot  die;  that  Seventh-day  Baptists 
have  been  kept  under  God,  to  act  an  important  part  in  the  present  agi- 
tation concerning  the  Sabbath  and  the  Sunday. 

The  Presentation  session  of  the  Seventh-day  Baptists  was  held  in 
the  large  Hall  of  Washington  on  Sunday  morning,  September  17th. 

"  The  Growth  of  Our  Churches  in  America,"  by  William  C.  Whit- 
ford,  D.  D.,  president  of  Milton  College,  showed  that  the  denomina- 
tion now  has  one  hundred  churches,  one  hundred  and  ten  active  min- 
isters, and  about  ten  thousand  church  members,  and  that  it  has  had  a 
history  of  two  hundred  and  twenty-two  years  in  this  country.  He 
said:  "  Our  churches  do  not  lose  heart  in  the  prolonged  and  unequal 
struggle  of  Sabbath  reform.  It  is  not  alone  our  cause;  it  belongs  to 
our  Master,  and  the  final  acceptance  of  His  revealed  truth  by  His 
followers  and  the  gainsaying  world  is  absolutely  certain.  We  believe 
that  as  nature  in  any  of  its  operations  seems  to  care  less  for  the  quan- 
tities than  the  intensity  of  the  forces  brought  into  requisition,  so  God, 
in  the  prosecution  of  this  Sabbath  work,  does  not  so  much  count  on 
the  multitude  of  men  as  He  does  on  the  quality  of  their  spirit  and 
their  endeavors,  the  sincerity  consecration,  and  intelligent  service  of 
those  who  gain  admission  into  His  presence  and  desire  to  be  obedient 
to  His  will." 

"Our  Work  for  Education"  was  by  Edwin  H.  Lewis,  Ph.  D.,  of 
the  University  of  Chicago. 


THE  WORLDS  CONGRESS  OF  RELIGIONS, 


1145 


"  Our  Attitude  on  the  Sabbath  Question"  was  the  last  paper,  and 
was  by  the  Rev.  A.  H.  Lewis,  D.  D.,  of  Plainfield,  N.  J.  He  said: 
"The  closing  decade  of  this  century  marks  an  important  epoch  of 
transition  touching  the  Sabbath  question.  Two  prominent  streams  of 
influence  have  aided  in  hastening  the  epoch:  One  the  widespread 
advocacy  of  the  claims  of  the  Sabbath  (Saturday),  as  against  the 
claims  of  Sunday;  the  other,  the  rapid  decline  of  regard  for  Sunday 
and  the  inability  of  Sunday  legislation,  municipal,  state,  or  national, 
to  check  this  growing  disregard.  We  oppose  the  whole  system  of 
Sunday  legislation,  because  it  is  forbidden  by  the  nature  and  purposes 
of  Christ's  kingdom,  as  enunciated  by  Him.  It  had  no  existence  in 
earlier  Christianity,  apostolic  or  sub-apostolic.  It  was  the  product  of 
pagan  influence.  The  first  Sunday  law,  321  A.  D.,  had  not  the  slight- 
est trace  of  Christianity,  in  word  or  in  spirit.  It  was  issued  by  the 
emperor  as  high-priest  ex  officio  of  an  empire,  in  which  all  religious 
laws  and  ceremonies  were  state  regulations.  It  spoke  only  of  the 
'  venerable  Day  of  the  Sun.'  It  was  in  all  respects  at  one  with  the 
prevailing  legislation  concerning  the  other  pagan  festivals.  If  it  be 
granted,  for  the  sake  of  illustration,  that  Sunday  is  sacred  under  the 
Fourth  commandment,  and  ought  to  be  kept  in  place  of  the  Sabbath, 
the  reasons  for  rejecting  Sunday  laws  are  much  intensified.  The  his- 
tory of  Sunday  laws  proves  this,  without  exception.  The  civil  power 
from  the  time  of  Cromwell's  parliament  to  the  United  States  Congress 
of  1892  has  struggled  in  vain  to  save  the  failing  fortunes  of  this  Sun- 
day engendered  by  Puritan  and  Roman  Catholic  compromise.  We 
mourn  over  the  growing  Sabbathlessness  in  the  church  and  in  the 
world.  We  deplore  the  errors  which  have  produced  it  and  the  evils 
which  attend  it.  But  we  cannot  shut  our  eyes  to  the  fact  that,  in 
attempting  to  avoid  the  claims  of  the  Sabbath,  Christian  men  have  cre- 
ated the  influences  which  have  so  nearly  destroyed  Sunday.  When 
the  church  compromises  with  the  law  of  God  until  it  is  rendered  nuga- 
tory, and  appeals  to  the  civil  law  to  support  its  errors,  such  results  as 
are  at  hand  cannot  be  avoided.  We  appeal  to  Christians  and  ask  that 
the  Sabbath  question  be  wholly  relegated  to  the  realm  of  religion  and 
conscience,  and  to  the  arbitrament  of  the  Bible.  Settle  it  in  God's 
court,  not  in  Caesar's." 


Attitude  on 
the  Sabbath 
Qaestion. 


THE  CONGRESS  OF  THE  EVANGELICAL  ASSOCIATION. 

The  Presentation  was  held  on  September  19th,  in  the  Hall  of 
Washington.  President  C.  C.  Bonney,  of  the  World's  Fair  Auxiliary 
opened  the  session  with  an  address,  and  the  Rev.  G.  C.  Knobel,  as 
Chairman,  made  an  address  of  response  and  welcome.  Thereupon  fol- 
lowed addresses  upon  the  History,  Doctrine  and  Polity  of  the  Evangel- 
ical Association. 

I.  "The  History  of  the  Evangelical  Association."  Rev.  S.  P. 
Spreng,  Cleveland,  Ohio.: 


Jacob  Albright,  under  God  the  founder  of  A^aCCn!*^ 


1146  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

this  denomination,  was  born  in  1759,  and  converted  about  1790.  A 
few  years  later  he  began  to  preach.  In  1800  he  organized  three  con- 
gregations in  eastern  Pennsylvania.  In  1803  the  first  General  Council 
was  held.  In  1807  the  first  Annual  Conference  was  organized,  and  in 
18 16  the  first  General  Conference.  The  Evangelical  Association  is  a 
distinctively  American  product,  the  result  of  American  religious  con- 
ditions as  they  existed  at  the  time  of  Mr.  Albright's  ministerial  labors. 
He  was  born  and  reared  in  America,  and  the  same  is  to  be  noted  of 
all  the  early  leaders.  During  the  first  half  century  the  activity  of  the 
Association  was  confined  to  the  United  States  and  Canada.  She  was 
called  of  God  to  meet  the  pressing  needs  of  the  German-speaking 
population  of  this  country,  especially  of  the  thousands  of  Germans  in 
Pennsylvania,  by  quickening  spiritual  life  and  emphasizing  the  impor- 
tance of  vital  Godliness  among  them  and  others.  Albright  and  his  co- 
laborers  felt  called  to  do  for  these  what  the  Wesleyan  and  other  mis- 
sionaries were  doing  for  the  English-speaking  population.  He  and 
his  assistants  preached  repentance,  and  insisted  upon  the  experience 
of  conversion  through  the  energy  of  the  Holy  Spirit  as  the  only  true 
beginning  of  a  spiritual  life.  Although  not  converted  in  the  Meth- 
odist Episcopal  Church,  he  would  have  found  a  congenial  home  in  it  if 
that  church  had  seen  an  open  field  for  work  in  the  German  language. 
As  it  did  not,  his  path  led  him  into  an  independent  course  after  a  brief 
membership  in  that  communion.  He  created  no  schism.  He  had  no 
quarrel  with  any  church.  He  preached  no  new  doctrine.  He  simply 
entered  an  open  field  not  occupied  by  others;  and  a  separate  denom- 
ination, although  not  planned  by  him,  was  the  necessary  outcome  of 
his  success;  but  it  did  not  take  permanent  shape  until  after  his  death, 
in  1808." 

*'  When,  later,  the  necessity  arose,  services  were  held  in  the  English 
language  as  well  as  the  German.  At  the  present  time  at  least  one- 
third  of  her  membership  worships  in  the  English  language,  while  most 
of  the  ministers  understand  both  languages.  This  church  is  repre- 
sented on  three  continents — America,  Europe  and  Asia.  The  mem- 
bership numbers  145,829;  ministers,  1,327;  church  edifices,  2,119; 
parsonages,  722;  Sunday-schools,  2,222;  scholars,  167,000;  annual  con- 
ferences, 25. 

"  The  denominational  publishinghouse  is  located  at  Cleveland,  Ohio, 
and  is  valued  at  over  half  a  million  dollars.  The  leading  college  is  at 
Naperville,  111.,  with  a  theological  department  called  Union  Biblical 
Institute.  A  large  orphan  home  is  supported  at  Flat  Rock,  Ohio. 
There  is  a  prosperous  branch  publishing  house  at  Stuttgart,  Germany, 
and  theological  training  schools  at  Reutlingen,  Germany,  and  Tokio, 
Japan.  Der  Christliche  Botschafter  (German  official  organ)  has  a  circu- 
lation of  nearly  twenty  thousand,  and  the  Evangelical  Messenger  (En- 
glish official  organ),  ten  thousand.  Her  Sunday-school  and  missionary 
work  is  extended,  and  in  a  most  prosperous  condition." 
Doctrines  of  "  The  Doctrine  of  the  Evangelical  Association,"  by  Bishop  J.  J. 

^^Stfoi°^  Esher,  of  Chicago,  was  a  paper  setting  forth  the  tenets  of  the  church. 


Rev.  S.  P.  Spreng.  Bishop  Breyfogel. 

Bishop  J.  J.  Esher, 

Chairman  Committee  ol  Organization. 
Mrs.  G.  C.  Knobel,  Rev.  G.  C.  Knobel,  Secy. 

Chairman  Woman's  Committee.  Chairman  Presentation  Meetings. 


1148 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


The  Organic 
Structure. 


under  the  following  heads: — Doctrine  Concerning  God;  the  Creation; 
Providence ;  the  Angels;  Man ;  the  Fall  of  Man ;  Redemption  and  the  Re- 
deemer; the  Holy  Ghost;  the  Christian  Church  and  the  Means  of  Grace; 
the  Order  and  Way  of  Salvation;  the  Christian  Life;  the  Last  Things. 

"The  Polity  of  the  Evangelical  Association,"  by  Bishop  S.  C. 
Breyfogel,  Reading,  Pa.  The  Evangelical  Association  is  neither 
hierarchical  nor  congregational  in  its  polity,  but  aims  at  the  golden 
mean  between  these  extremes. 

"  I.  The  Organic  Structure.  The  authoritative  rule  in  the 
church  is  the  Word  of  God.-  Her  book  of  discipline  contains  the 
fundamental  law.  Two  orders  are  recognized  in  her  ministry,  "deacons" 
and  "elders."  In  the  official  duty  and  authority  of  her  ministry  there 
is  a  gradation  of  offices;  the  "  preacher  in  charge,"  the  "presiding 
elder"  and  the  "bishop,"  the  latter  being  authorized  to  make  the  annual 
appointment  of  the  preachers.  There  are  three  conferences;  the  quarterly, 
the  annual,  and  the  general,  only  the  last  of  these  having  legislative 
powers.  There  is  no  lay  representation  in  the  annual  and  general  con- 
ferences; but  the  quarterly  conference,  exercising  authority  over  most 
of  the  matters  pertaining  to  the  home  charge,  consists  in  the  main  of 
lay  members. 

"  2.  The  Genius  of  the  Church.  The  following  characteristics 
TheGenius  are  to  be  noted  in  the  individuality  of  this  denomination:  (a)  The 
system  of  the  itinerancy,  securing  a  distribution  of  gifts  and  a  diversity 
of  service  among  all  the  churches,  and  cultivating  a  spirit  of  unity  be- 
tween the  ministry  and  membership,  as  also  between  the  different 
congregations,  (b)  The  simplicity  of  her  spirit.  No  encouragement 
is  given  to  elaborate  forms  of  worship,  imposing  ceremonies  or  archi- 
tecture. Her  very  simplicity  constitutes  her  grandeur,  (c)  Her 
economy  is  intensely  practical,  preferring  the  shortest  way  for  the 
realization  of  her  great  purpose,  and  yet  instinctively  avoiding  all 
irreverent  and  vulgar  methods.  (d)  Thoroughness  of  character. 
Superficiality  of  religious  experience  and  Christian  life  is  repugnant 
to  the  spirit  of  the  denomination.  Her  stern  sense  of  right,  and  hos- 
tility toward  shams  of  every  kind,  is  associated  with  a  loving  spirit  of 
condescension  and  mercy  to  the  erring.  Her  love  of  pure  doctrine  is 
equaled  by  her  love  of  pure  life,  (e)  Aggressiveness  of  spirit. 
There  thrills  through  the  church  the  spirit  of  conquest  for  Christ, 
Her  innate  energy  prompts  to  the  occupancy  of  new  fields  at  home 
and  abroad.  The  wheels  of  her  machinery  are  made  to  go.  Her  spirit 
i  gives  birth  to   new  institutions,  new  modes  of  organization  and  im- 

proved methods  of  work,  as  the  progress  of  Christianity  requires." 

The  Denominational  Congress  was  held  in  hall  VH.,  September 
19th  to  the  2ist.  Addresses  were  delivered  upon  the  following  subjects 
— Educational:  The  Relation  of  the  Evangelical  Association  to  the 
Cause  of  Education,  President  H.  J.  Kiekhoefer,  Northwestern  College, 
Naperville,  111.;  The  Need  of  an  Educated  Ministry,  Prof.  S.  L.  Umbach, 
Union  Biblical  Institute,  Naperville,  111.  Missionary:  Our  Home 
Mission  Work,  Bishop  William  Horn,  Cleveland,  Ohio;  Our  Mission 


THE   WORLD'S  CONGRESS  OF  RELIGIONS. 


1149 


Work  in  Europe,  Rev.  G.  Gaehr,  Cleveland,  Ohio;  Our  Mission  Work 
in  Japan,  Bishop  J.  J.  Esher,  Chicago. 

At  the  Woman's  Meeting  Mrs.  G.  C.  Knobel,  presided  and  made 
the  address  of  welcome.  Letters  of  greeting  were  read  from  Mrs.  I. 
Knapp,  Elberfeld,  Germany,  and  Mrs.  F.  W.  Voegelein,  Tokio,  Japan. 
Papers  were  read  on  the  following  subjects:  The  Heroines  of  the 
Evangelical  Association,  Mrs.  Kate  Klinefelter  Bowman,  Des  Moines, 
Iowa;  The  Deaconess  Movement  in  Our  Church,  Mrs,  Jacobea  Gaehr, 
Cleveland,  Ohio;  Mothers'  Work  in  Our  Church,  Mrs.  H.  C.  Smith, 
Naperville,  111.;  Missionary  and  Temperance  Work  for  the  Women  of 
Our  Church,  Mrs.  E.  M.  Spreng,  Akron,  Ohio. 

At  the  Reform  Meeting  Rev.  J.  C.  Hornberger,  editor  of  The  Liv- 
ing Epistle  and  Sunday-school  literature,  Cleveland,  Ohio,  made  an 
address  on  the  Evangelical  Association  and  Moral  Reform,  which  was 
followed  by  shorter  addresses  by  Revs.  C.  F.  Erffmeyer,  Abilene,  Kan., 
W.  A.  Leopold,  Allentown,  Pa.,  and  C.  C.  Pfund,  Des   Moines,  Iowa. 

On  Young  People's  Alliance  Day,  Rev.  C.  A.  Thomas,  the  presi- 
dent of  the  Alliance  and  editor  of  the  Eva?igelical  Mazagine  and  Sun- 
day-school literature,  Cleveland,  Ohio.,  made  the  opening  address, 
and  further  addresses  were  delivered  on  the  following  subjects: 
Twentieth  Century  Responsibilities — How  to  Meet  Them,  Rev.  J.  B. 
Kanaga,  Marion,  Ohio,  with  shorter  addresses  by  Messrs.  E.  B.  Esher, 
Chicago,  and  H.  G.  Johnson,  Reading,  Pa.;  Our  Young  People  and  the 
Institutions  of  Our  Church,  Rev.  G.  C.  Knobel,  Chicago,  with  shorter 
addresses  by  Bishop  W.  Horn,  Cleveland,  Ohio,  and  Prof.  H.  F.  Kletz- 
ing,  Naperville,  III.;  Denominational  Young  People's  Societies,  Revs. 
W.  H.  Messerschmidt,  Naperville,  III.,  and  George  Husser,  Chicago; 
The  Spiritual  Element  in  the  Young  People's  Alliance,  Rev.  M.  L. 
Wing,  Berlin,  Ont.,  with  shorter  addresses  by  Bishop  S.  C.  Breyfogel, 
Reading,  Pa.,  and  Rev.  J.  Alber,  Washington,  III.;  Practical  Sugges- 
tions for  Alliance  Workers,  Rev.  J.  C.  Hornberger,  Cleveland,  Ohio, 
Corresponding  Secretary  of  the  Alliance;  The  Young  Men  of  Our 
Country — Their  Perils  and  Possibilities,  Rev.  S.  J.  Gamertsfelder, 
assistant  editor  of  the  Evangelical  Messenger,  Cleveland,  Ohio,  with 
shorter  addresses  by  Revs.  H.  I.  Bittner,  Portland,  Ore.,  and  George 
Johnson,  Buchanan,  Mich.  The  music  throughout,  excepting  the 
Woman's  meeting,  was  in  charge  of  Mr.  J.  L.  Lehman,  of  the  Salem 
church  choir.  Twelfth  and  Union  streets,  Chicago,  supported  by  a 
union  choir  from  the  several  churches  of  the  denomination  in  and 
about  the  city  of  Chicago. 


Woman's 
Meeting. 


Young  Peo- 
ple's Day, 


OFFICERS  AND  DELEGATES  TO  THE  CONGRESS  OF  WALES 
AND  THE  INTERNATIONAL  EISTEDDFOD. 


Rev.  Rowland  Williams  (Hwfa  MOn). 
Samuel  Job,  President.  ' 
Rev.  H.  0.  Rowlands,  D.  D. 


Wm.  C.  Roberts,  D.  D.,  LL.  D. 
Pkof.  W.  Apmadoc,  Secretary. 
Rev.  Ellis  Roberts,  Chairman. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1151 


THE  CONGRESS  OF  WALES.  AND  THE  INTERNATIONAL 
EISTEDDFOD. 

Never  in  the  history  of  the  Welsh  people  of  the  United  States- 
was  there  such  a  gathering  as  was  seen  in  Chicago  the  first  week  in 
September,  1893.  Representatives,  not  only  from  every  state  and  ter- 
ritory of  the  Union,  but  also  from  Great  Britain,  Canada  and  Aus- 
tralia were  present.  Rev.  Rowland  Williams  (Hwfa  Mon)  of  Llang- 
allen.  North  Wales;  Rev,  Evan  Rees  (Dyfed),  Cardiff,  South  Wales, 
represented  the  pulpit,  and  the  Rhondda  Glee  Society,  and  Penrhyn 
Glee  Society — 50  male  voices  respectively — represented  the  musical 
culture  of  the  principality. 

The  first  session  of  the  Welsh  Congress  was  held  in  the  Memorial 
Art  Palace,  at  M  A.  m.,  September  3d,  the  Rev  R.  Trogwy  Evans,  of 
Chicago,  presiding.  The  chief  address  of  the  session  was  made  by 
Rev.  R.  Williams  (Hwfa  Mon). 

The  second  session  was  held  at  I  p.  m.,  at  the  First  Methodist  Epis- 
copal Church,  and  presided  over  by  the  Rev.  Ellis  Roberts,  Chicago.  In 
a  large  measure  this  session  was  a  religious  and  musical  re-unionof  Welsh 
people  of  all  sections  of  the  church  brought  together  from  all  parts  of 
the  world.  Addresses  were  made  by  Rev.  David  Harris,  D.  D.,  Rev. 
H.  O.  Rowlands,  D.  D.,  Rev.  J.  Wynne  Jones,  Prof.  John  P.  Jones  and 
Rev.  D.  J.  Phillips,  of  Chicago;  Rev.  W.  W.  Jones  and  Dr.  Williams, 
of  Nebraska;  Hwfa  Mon,  and  others. 

The  evening  session,  held  at  the  same  church,  was  presided  over 
by  Rev.  Dr.  Harris.  Addresses  were  made  by  the  Rev.  W.  Fawcett, 
D.  D.,  of  Chicago;  Rev.  Miss  Rosina  Davies,  of  South  Wales,  and  the 
Rev.  R.  Williams  of  North  Wales.  The  official  programme  of  the 
Parliament  of  Religions  announced  the  three  following  papers  prepared 
in  connection  with  the  Welsh  congress:  "The  Early  British  Church," 
by  the  Rev.  D.  Parker  Morgan,  D.  D.,  New  York;  "The  Religious  Char- 
acteristics of  the  Welsh  People,"  by  the  Rev.  H.  O.  Rowlands,  D.  D., 
Chicago;  "The  Effects  of  the  Protestant  Reformation  on  Wales,"  by 
the  Rev.  John   Evans  (Eglwysbach),  Cardiff,  South  Wales. 

The  following  extracts  are  from  a  paper  by  one  of  the  foremost 
preachers  of  Wales,  the  Rev.  John  Evans: 

"  The  history  of  the  Reformation  in  Wales  differs  considerably  in 
several  important  respects  from  that  on  the  continent  of  Europe,  and 
even  in  England  itself.  It  really  forms  a  chapter  in  the  history  of 
Protestantism.  *  *  *  * 

"  The  Welsh  people,  and  probably  all  the  Celtic  races  of  Britain, 
had  received  their  Christianity  from  some  other  source  than  papal 
Rome.  This  fact  has  an  important  bearing  on  the  subject  of  this 
paper,  and  presents  Wales  in  a  direct  contrast  to  England  with  refer- 
ence to  the  Protestant  Reformation.  Originally,  the  English  people 
were  benighted  pagans.  This  was  their  sad  condition  when  Augustine 
and  his  monks  were  sent  from  Rome,  in  597.  He  found  them  totally 
ignorant  of  Christianity,  and  was  commissioned  by  Pope  Gregory  to 
enlighten  and  convert  them.    Augustine  was  a  Roman  Catholic  mis- 


Congress    of 


Wales 


The    Earlv 
British  Church 


1152  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

sionary,  and  when  the  Anglo-Saxons  were  converted  under  his  minis- 
•  try  they  simply  accepted  the  popish,  corrupt  form  of  the  Christian 
religion.  This  was  the  only  form  of  it  that  was  first  taught  them,  and 
they  heard  nothing  else  concerning  Christianity  for  six  hundred  years, 
when  Wycliffe,  the  morning  star  of  the  Reformation,  appeared. 

**  The  effect  of  Wycliffe's  awakening  was  partly  felt  in  Wales  also, 
especially  on  the  borders  of  England.  John  of  Kentchurch  became  a 
Lollard;  Sir  John  Oldcastle,  afterward  Lord  Cobham,  and  Walter 
Brute  partook  of  the  same  spirit.  These  men  and  a  few  less  illustrious 
comrades  were  excellent  Christians,  and  preached  against  the  preten- 
sions of  Rome,  denouncing  the  dogma  of  transubstantiation,  opposing 
indulgences  and  every  other  priestly  craft  that  endangered  the  salva- 
tion of  the  people.  But  the  effects  of  their  efforts  did  not  penetrate 
far  into  the  interior  of  the  principality  at  any  time,  and  at  their  death 
the  whole  nation  plunged  itself  into  a  state  of  unbroken  indifference 
TheDarkness  ^^^  ^^  X^diSt  a  ccutury.  The  thick  darkness  of  popery  covered  the 
of  Popery.  land  like  the  shadow  of  death.  This  was  the  deplorable  condition  of 
Wales  when  the  trumpet  blast  of  the  Reformation  was  heard  in  Eng- 
land, about  the  year  1540.  In  fact,  there  was  no  preparation  leading 
up  toward  an  outbreak  in  the  Welsh  mind.  The  Reformation,  so  called, 
was  only  an  outward  change  thrust  suddenly  upon  the  people  by  the 
fitful  will  of  the  reigning  monarch. 

*'At  the  same  time,  it  is  right  to  add  that  the  conclusion  of  the 
whole  matter  is  this:  That  Protestantism,  especially  in  its  spiritual 
blessings,  was  not  established  in  Wales  to  a  great  extent  or  with  great 
force  for  nearly  a  century  after  its  rise  in  England.  Wales  was  isolated 
and  far  from  the  center  of  influence.  Great  movements  in  London  and 
Oxford  often  exhausted  themselves  before  they  reached  the  inhabitants 
of  this  distant  country.  The  Reformation  only  touched  its  outskirts  at 
first,  and  took  a  long  time  to  travel  over  the  whole  district.  And  when 
it  did,  the  effect  was  superficial  and  broken.  It  was  a  long  time  before 
it  leavened  the  whole  lump.  Certain  parts  of  Wales  were  regarded  as 
safe  hiding  places  for  monks  and  priests  who  were  not  willing  to  dis- 
avow their  adherence  to  Rome.  Even  during  the  reign  of  Elizabeth 
this  was  the  case. 

*'  So  that,  while  the  Protestant  Reformation  was  an  outside  change 
forced  upon  the  people  by  the  king  at  first  and  taken  up  by  ofificial 
laymen,  while  it  only  touched  the  outskirts  of  the  principality  by  its 
spiritual  influence,  and  that  only  for  a  time,  and  left  the  country  gen- 
erally almost  for  a  century  in  dangers  and  sin,  yet  it  was  a  great  bless- 
ing to  Wales.  It  delivered  the  country  at  once  from  the  tyranny  of 
the  pope;  it  led  up  gradually  to  the  rendering  of  the  Scriptures  into 
the  vernacular;  it  prepared  the  way  for  the  rise  of  non-conformity  and 
culminated  in  the  outbreak  of  the  Methodist  revival.  The  Protestant 
Reformation  gave  Wales  an  open  Bible  and  a  religious  liberty  that  we 
had  not  possessed  before.  The  effect  of  the  Reformation  on  Wales  has 
been  good  from  the  beginning,  although  for  a  long  time  it  was  limited 
in  its  extent  and  shallow  in  its  hold  upon  the  people.     It  contained 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


1153 


the  seeds  of  subsequent  harvests,  and  became  the  reluctant  herald  of 
a  coming  millennium." 

A  notable  feature  of  the  three  sessions  was  the  excellent  and  often 
plaintive  congregational  music,  the  respective  four  parts  being  evenly 
represented  by  the  different  choral  societies  that  were  in  the  city  to 
take  part  during  the  following  week  days  in  the  most  exciting  choral 
contests  that  probably  ever  took  place  in  this  or  any  other  country.  The 
International  Eisteddfod  of  the  World's  Fair  was  pronounced  by  the 
Chicago  press  to  be  the  most  successful  and  interesting  festival  held 
at  the  Exposition.  The  religious  congress  of  the  Welsh  people  had 
its  continuation  in  the  choral  and  bardic  exercises  of  their  ancient  and 
unique  festival.  Here  the  religious  life  of  the  Cambrian  Kelts  exhib- 
ited itself  in  a  very  marked  degree.  The  subject  of  the  chief  alliter- 
ative poem  (Adwl)  was  "Jesus  of  Nazareth,"  and  the  greatest  genius 
among  living  Welsh  poets.  Rev.  Evan  Rees  (Dyfed),  of  Cardiff,  South 
Wales,  won  the  prize  for  the  best  poem  on  that  subject,  namely,  $500, 
a  gold  medal  and  the  Bardic  chair — the  highest  bardic  honor  of  the 
nation.  The  choral  selections  for  the  chief  contest,  and  for  the  largest 
prize  ever  offered — $5,000,  again  brought  to  the  front,  in  the  presence 
of  an  audience  of  over  eight  thousand,  that  filled  every  seat  and  aisle  of 
Festival  Hall,  the  religious  intensity  of  the  Welsh  people. 

"Mor  o  Gan  Yw  Cymru  i  Gyd,"  Wales  is  a  sea  of  song.  As  long 
as  its  musical  language  lasts,  and  as  long  as  its  love  of  song 
wakes  the  echoes  on  hill  and  in  dale,  the  religious  fervor  of  Wales 
will  never  die,  and  the  intense  religious  and  patriotic  associations  of 
centuries  can  never  be  blotted  out. 

During  the  sessions  eloquent  addresses  were  made  by  Rev.  W.  C. 
Roberts,  D.  D.,  of  New  York,  late  president  of  Lake  Forest  University; 
Rev.  D.  Parker  Morgan,  of  New  York;  Hon.  David  Richards,  of 
Knoxville,  Tenn.;  Hon.  R.  T.  Morgan,  of  Oshkosh,  Wis  :  Hon.  Samuel 
Job,  Pullman,  III.;  Rev.  Jenkin  Lloyd  Jones  and  Rev.  H.O.  Rowlands, 
D.  D.,  of  Chicago;  Judge  H.  M.  Edwards,  of  Scranton,  Pa.;  Rev.  T. 
Cynonfardd  Edwards,  D.  D.,of  Kingston,  Pa.;  Rev.  Fred  Evans,  D.  D., 
of  Milwaukee;  Mrs.  Potter  Palmer,  of  Chicago,  and  others. 


The  Eistedd- 
fod. 


CONGRESS  OF  THE  DISCIPLES  OF  CHRIST. 

This  Congress  occupied  two  days,  the  13th  and  14th  of  Sep- 
tember. The  first  session  was  held  in  the  Hall  of  Washington, 
Rev.  Dr.  T.  P.  Haley,  of  Kansas  City,  Mo.,  presiding.  In  his  presenta- 
tion speech  Mr.  Bonney  paid  a  very  high  compliment  to  the  Disciples 
for  their  work  along  the  lines  of  Christian  unity  the  past  fifty  years. 
The  latest  statistics  in  the  hand  of  the  national  secretary  of  the  Dis- 
ciples' Home  Missionary  society  give  this  people  a  membership  of 
nearly  one  million,  with  six  thousand  ministers  and  nine  tnousand 
congregations.  According  to  the  United  States  census  reports  of  1890, 
16 


The  Disci- 
pies  of  Chribt. 


1154  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

they  are  growing  more  rapidly  than  any  other  religious  body;  in  ten 
years  they  increased  eighty-three  per  cent,  as  against  fifty-seven  on 
the  part  of  their  closest  rival.  It  is,  therefore,  refreshing  to  know  that 
such  a  body  of  people  is  in  hearty  sympathy  with  all  the  great  advance 
movements  of  the  age,  and  that  for  this  congress  they  selected  some 
of  their  very  strongest  representatives,  whose  addresses  have  been 
pronounced  by  their  own  people  as  among  the  ablest  ever  heard  in  the 
councils  of  the  church.  There  were  eight  of  them,  enough  to  fill  a 
volume;  but  in  the  space  allowed  only  brief  synopses,  with  occasional 
excerpts  from  each,  can  be  given. 

Following  happy  introductory  remarks  by  Dr.  Haley,  came  the 
first  address,  "The  Church  of  Christ  in  the  First  Century,"  by  Regent 
H.  W.  Everest,  of  the  Illinois  Normal  University,  Carbondale.  He  said: 
"The  highest  use  of  the  great  Columbian  Exposition  is  to  be  found 
not  in  its  industrial,  national  and  international  results,  but  in  its  dem- 
onstration of  man's  value,  of  his  value  as  he  stands  in  nature's  vast 
Machinery  Hall  and  lays  his  hand  on  all  physical  forces;  of  his  value 
as  the  arbiter  of  his  own  social  and  moral  destiny;  of  his  value  in  the 
sight  of  God." 

Dr.  Everest  spoke  of  the  first  century  of  the  church  as  its  heroic 
age;  and  being  under  the  immediate  supervision  of  the  Holy  Spirit  it 
became  the  example  most  worthy  of  imitation  in  all  ages  to  come, 
both  as  regards  doctrine  and  life.  **The  inspired  record  of  this  cent- 
ury," said  he,  **  is  the  only  source  of  authority  in  religious  matters. 
Everything  must  be  measured  and  approved  or  disapproved  by  the 
divine  standard  of  the  New  Testament.  If  creed  and  dogma,  if  sacra- 
ment and  ritual  do  not  agree  with  these  Scriptures,  it  is  because  there 
is  no  light  in  them.  Episcopacy  and  papacy  alike  are  unsupported 
pretensions.  The  chain  of  succession  lies  in  broken  fragments  which 
cannot  be  welded,  nor  is  it  linked  to  the  throne  of  Christ.  No  man 
or  class  of  men  has  been  authorized  and  inspired  to  interpret  the  New 
Testament  for  the  rest  of  the  world.  That  is  no  revelation  which  re- 
quires another  revelation.  Thought  is  eternally  free,  and  neither  men 
•  nor  devils  can  put  it  in  chains.  In  the  first  century  all  Christians  were 
kings  and  priests  unto  God.  We  do  not  read  of  the  '  Right  Reverend 
John  Mark  'or  of  *  Cardinal  Timothy,'  nor  of  'Arch-Bishop  Titus.' 
There  was  no  ecclesiasticism  then,  no  speculative  theology." 

"  Christian  Union,"  by  the  Rev.  F.  D.  Power,  pastor  of  the  Garfield 
Christian    Memorial  Church  Washington,  D.  C.,and  pastor  of  President  Garfield, 
Union.  Came  next:     "Christian  Union,"  said  he,  "  is  the  one  high,  clear  note 

of  this  latter  half  of  the  nineteenth  century.  The  need  of  it  is  press- 
ing, the  desire  for  it  deep,  the  prayer  for  it  fervent,  the  plea  for  it 
powerful  beyond  anything  that  marks  our  present  day  Christianity. 
Nobody  now  thanks  God  for  sects.  The  flowing  tide  is  with  union; 
the  ebb  with  divisions."  The  speaker  referred  to  the  original  unity  of 
the  church,  and  deplored  existing  divisions.  He  spoke  of  selfishness, 
competition,  envy,  hate,  error,  confusion,  slander,  distrust,  weakness, 
waste,  disintegration,  and  death  as  a  hellish  brood  of  sectarianism, 


Rev.  W.  F.  Black,  Chicago. 


1156  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

and  asked:  "Why  may  not  the  church  be  one  today  as  in  the  apos- 
tolic age?  And  what  can  be  done  to  remove  the  sin  and  manifold 
evils  of  division,  and  to  promote  a  closer  and  more  effective  coopera- 
tion in  evangelizing  the  world?"  In  reply  he  said:  "  Two  things  are 
indispensably  necessary — a  loyal  recognition  to  the  fullest  Scriptural 
extent  on  the  part  of  all  believers  of  the  authority  of  Jesus  Christ,  and 
of  the  Spirit  of  Jesus  Christ." 

"The  Church  of  the  Future"  was  the  third  address  delivered  by 
the  Rev.  Dr.  W.  T.  Moore,  of  London,  England.  Mr.  Moore  is  widely 
known  as  the  editor  of  the  Christian  Commonzvealth,  one  of  the  most 
influential  religious  papers  in  Great  Britain.  The  address  was  more 
than  twelve  thousand  words  in  length,  but  being  very  interesting  in 
Loth  its  matter  and  manner  of  presentation,  was  received  with  intense 
interest.  "The  future  is  hope's  paradise,"  began  the  doctor,  "the  past 
is  full  of  disappointment,  and  in  nothing  is  this  disappointment  more 
distinctly  realized  than  in  the  achievements  of  the  post- Apostolic 
church.  It  is  impossible  for  any  student  of  church  history  to  be  satis- 
fied with  what  the  historic  church  has  accomplished.  In  view  of  what 
the  past  has  been,  it  is  not  surprising  that  many  are  turning  their  faces 
to  the  future  and  anxiously  looking  for  the  realization  of  the  church 
which  has  so  far  existed  in  the  world  only  as  an  ideal."  Proceeding, 
the  speaker  drew  a  sharp  distinction  between  the  church  of  history 
and  the  church  of  the  New  Testament.  He  said  it  is  true  that  one 
extreme  begets  another,  but  it  is  not  true  that  one  extreme  justifies 
another.  The  church  of  the  future  will  believe  something  definite  and 
recognize  the  importance  of  right  thinking.  That  something  definite 
will  not  be  merely  a  system  of  theology,  however  perfectly  wrought 
out;  it  will  be  belief  in  Christ.  In  the  future  Christians  shall  not  only 
walk  together,  but  they  shall  meet  together,  worship  together  and  work 
together.  In  the  past  there  has  been  entirely  too  much  isolation,  too 
little  conference,  and  by  far  too  little  cooperation.  Denominational- 
ism  is  bad  enough,  but  sectarianism  is  even  worse.  The  former  may 
exist  without  the  latter,  but  neither  can  exist  without  injury  to  the 
cause  of  Christ.  When  the  church  has  reached  its  highest  develop- 
ment (and  this  will  be  its  congressive  period),  then  such  a  religious 
congress  as  the  one  in  which  we  are  taking  part  will  be  regarded  as  a 
normal  sign  of  our  religious  development.  This  will  bring  a  new  era 
of  brotherhood,  a  new  era  of  consecrated  service,  and  a  new  era  of 
peace." 
Bible  An-  Wednesday  evening  the  second  session  of  the  congress  was  held 

thropoiogy.  '  in  Hall  XXVI.,  Prof.  W.  F.  Black,  of  Chicago,  presiding.  The  paper 
was  "Biblical  Anthropology — the  Key  to  some  Religious  Problems," 
by  the  Rev,  J.  H.  Garrison.  Basing  his  remarks  on  Genesis  i,  26, 
27,  the  speaker  said,  "  Perhaps  the  symbol  or  character  that 
would  most  fitly  represent  this  age  is  the  interrogation  point.  It  is 
an  age  of  profound  questioning  of  everything  in  the  heavens  above 
and  in  the  earth  beneath.  The  three  great  questions  of  this  age,  and  of 
theages,  are:  I.    What  is  man?    What  kind  of  a  being  is  he?    2d.    Who 


Rev.  H.  W.  Everest,  Carbondale,  111. 


1158  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

is  Christ  and  the  God  whom  He  reveals?  3.  What  salvation  or  des- 
tiny has  He  prepared  for  man?  The  man  that  is  not  interested  in 
questions  gives  proof  of  partial,  or  total,  obscuration  of  that  these 
which  is  distinctive  of  our  human  nature — its  rational  and  moral 
faculties.  It  is  proof  of  the  superiority  of  the  Bible  to  all  othei  books 
in  the  world  that  it  is  the  only  book  that  furnishes  satisfactory 
answers  to  these  great  questions."  With  these  thoughts  as  a  key,  Mr. 
Garrison  proceeded  to  discuss  the  possibility  of  the  incarnation,  the 
motive  of  the  incarnation,  the  necessity  of  the  incarnation  and  soteri- 
ology,  or  the  nature  and  scope  of  the  salvation  promised  to  man  in 
the  Gospel,  concluding  with  a  vision  of  man  in  his  redeemed  state  and 
completed  development. 

"  Christianity  the  Only  Solution  of  the  Problems  of  the  Age  "  was 
the  subject  of  the  first  address  on  Thursday  morning  by  Prof.  B.  .J 
Radford,  of  Eureka,  111.,  editor  of  the  Christian  Standard,  of  Cincin- 
nati, Ohio.  The  speaker  proceeded  to  make  good  his  claim  by 
showing  that  Christianity  was  as  necessary  for  man's  higher  intel- 
lectual as  for  his  moral  and  spiritual  development.  "  It  is  a  singular 
fact,"  said  he,  **  that  outside  of  the  influence  of  Christianity,  as  shown 
by  the  late  M.  de  Candolle  in  a  survey  of  the  science  and  scientists  of 
the  last  two  centuries,  there  is  none  of  that  high  intellectual  progress 
of  which  we  boast,  and  that  within  the  sphere  of  this  influence 
progress  and  high  achievement  are  observed  most  where  that  influence 
is  greatest.  During  the  last  two  centuries  the  majority  of  leaders  in 
scientific  thought  have  been  clergymen  or  the  sons  of  clergymen. 
The  development  of  the  species  runs  parallel  with  the  individual.  In 
intellectual  development  there  are  four  distinct  stages :  i .  That  in  which 
the  mind  busies  itself  with  the  world  of  space.  2.  That  in  which  the 
phenomena  are  grouped  and  studied  by  likenesses  and  contrasts. 
3.  That  in  which  the  mind  takes  hold  of  the  more  hidden  asso- 
ciational  threads  of  cause  and  effect.  4.  That  in  which  the  mind  is 
not  satisfied  with  the  half  explanation  of  things  which  the  scientific 
setting  forth  of  causes  affords;  when  the  doctrine  of  beginnings  must 
be  supplemented  and  complemented  by  the  doctrine  of  ends;  when 
the  genetic  lines  which  have  been  traced  backward  until  they  have 
converged  in  the  great  Efficient  Cause  must  be  traced  forward  until 
they  converge  in  the  great  Final  Cause."  The  speaker  outlined  these 
stages  as  far  as  they  have  appeared  in  the  intellectual  evolution  of  the 
race,  and  in  conclusion  urged  that  Christianity  be  allowed  to  have  its 
perfect  growth,  for  "  in  Christian  philosophy,  going  on  to  perfection  is 
growing  on  to  perfection." 
The  Church  "  The  Church  and  the  Masses,"  was  the  theme  of  the  sixth  address 

and  the  Masses,  by  Hon.  W.  D.  Owen,  of  Indiana.  He  said  that  "one  of  the  charges 
against  Socrates  was  that  he  corrupted  the  Athenian  youth  by  teach- 
ing them  a  disrespect  for  the  gods.  But  he  did  not  teach  them  a  dis- 
respect for  virtue,  or  truth,  or  religion,  and  he  was  the  greatest  bless- 
ing Athens  ever  had,  till  Paul  got  to  Mars  Hill  to  tell  the  best  of  them 
that  they  were  too  superstitious.     Athens  was  not  suffering  from  infi- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1159 

delity,  but  from  too  much  religion.  Superstition  is  religion  gone  mad. 
They  had  not  learned  that  the  history  of  the  race  has  been  an  inclined 
plane.  Men  have  been  going  up  all  the  time.  The  temple  is  at  the 
top,  and  the  top  is  God's  White  City!"  Mr.  Owen  expressed  his  ardent 
faith  in  the  church  as  the  friend  of  humanity,  declaring  that  it  is  the 
greatness  of  the  church  that  it  makes  the  largest  offer  ever  made  to 
man,  an  offer  that  goes  farther,  addresses  more  faculties,  satisfies  more 
aspirations,  and  promises  more  assistance  than  any  other.  If  there  is 
such  a  thing  as  the  philosophy  of  history,  its  grandest  fact  is  the 
influence  of  the  Bible  on  the  character  of  man.  In  the  coming  century 
it  v/ill  be  necessary  for  the  church  to  disclose  the  human  side  of 
Christianity  as  never  before." 

"The  Creed  that  Needs  no  Revision."  by  President  E.  V.  ZoUars,  thlt'^Ne^d^no 
of  Hiram  College,  Ohio,  was  the  seventh  address.  **We  hold,"  said  Revision, 
he,  "that  there  is  an  all-embracing  dominant  creed  that  needs  no 
revision,  under  the  influence  of  which  the  best  human  conditions  are 
realized,  the  highest  character  developed,  and  the  happiest  destiny 
secured."  The  several  characteristics  of  this  creed  the  scholarly 
president  enumerated  as  follows:  First.  It  possesses  universality. 
A  class  creed  would  never  do.  Second.  It  is  simple,  coming  down 
to  the  level  of  the  humblest  mind.  Third.  It  is  profound,  satisfying 
the  most  grasping  and  comprehensive  mind.  Fourth.  It  has  vitality — 
is  a  living,  growing  reality,  meeting  man  at  every  point  of  his  upward 
progress  with  satisfying  power.  Fifth.  It  is  life-giving  and  practi- 
cal. Sixth.  It  serves  as  a  sufficient  bond  of  fellowship  between  all 
Christian  hearts.  Seventh.  It  furnishe"^  a  model  for  imitation.  Eighth. 
It  is  an  incarnation  of  God.  Ninth.  It  is  of  such  a  nature  that  every 
man  can  readily  translate  it  into  his  own  language  without  loss.  Tenth. 
It  is  a  full  and  complete  revelation  of  the  glory  of  God.  Eleventh. 
It  is  perfect,  and  incapable  of  improvement  as  an  objective  reality. 
What,  and  where  is  this  creed?  Necessarily  the  demands  cut  us  off 
from  all  human  sources.  They  are  so  broad  that  only  Jesus  the  Christ 
can  satisfy  them,  and  He  is  indeed  the  creed  that  needs  no  revision. 
The  general  acceptance  of  this  creed  would  produce  a  feeling  of  rest- 
fulness  and  confidence,  deprive  infidelity  of  its  most  powerful  weapon, 
make  the  modern  pulpit  apostolic,  marry  in  divorceless  union  faith 
and  action,  destroy  the  apparent  necessity  for  all  other  creeds,  oblit- 
erate all  artificial  and  arbitrary  distinctions  that  dishonor  and  degrade 
our  common  humanity,  and  unite  the  children  of  God  in  the  strong 
bond  of  universal  Christian  fellowship." 

"The  Promise  of  Christian  Union  in  the  Signs  of  the  Times,"  by 
the  Rev.  B.  B.  Taylor,  D.  D.,  of  the  Church  of  Disciples,  New  York 
city,  was  the  eighth  and  closing  address  delivered.  In  speaking  of 
Christian  union  he  said  he  desired  "  to  place  the  emphasis  on  the  word  ' 
Christian,  for  it  is  not  denominational  union  that  is  needed  so  much 
today  as  "  Christian  union — union  in  Christ,  union  on  Christ,  union 
around  Christ,  union  under  Christ!  In  secular  affairs  the  tendency  is 
toward  union,  and  the  tone  of  present  day  sermons  indicates  approach- 


1160  THE   WORLD'S  CdNGR£:SS  OP  RELIGIONS, 

ing  union  in  Christ.  Disciples  say  the  way  to  the  reunion  of  Christen- 
dom is  by  a  return  in  faith  and  in  practice,  in  letter  and  in  spirit,  in 
doctrine  and  in  ordinance,  to  the  religion  of  Jesus  as  He  gave  it  to 
men — the  religion  of  Christ  as  it  is  described  in  the  New  Testament. 
Among  the  prominent  signs  of  union  enumerated  by  the  doctor  were 
the  Parliament  of  Religions,  the  International  Sunday-school  con- 
ventions and  lesson  series,  the  Young  Peoples'  Society  of  Christian 
Endeavor,  the  Brotherhood  of  Christian  Unity,  and  last,  but  not  least. 
Disciples  of  Christ,  are  coming  to  understand  themselves  better. 

Thus  closed  the  Congress  of  this  people,  a  people  that  rejoices  in 
every  good  word  and  work,  and  longs  with  one  impulse  for  the  coming  of 
that  better  day  so  forcibly  promised  in  this  great  series  of  meetings — the 
.like  of  which  the  world  has  never  seen  before — the  Parliament  and  Con- 
gresses of  Religions — the  day  for  which  the  Great  Master  prayed  so 
fervently,  in  which  His  followers  might  be  one,  and  in  which  the 
world  might  believe  that  He  was  sent  of  God. 

This  body  began  its  existence  under  the  lead  of  the  Rev.  Thomas 
Campbell,  who,  in  1809,  began  his  labors  in  Pennsylvania. 


THE     CONGRESS    OF     MISSIONS. 

This  remarkable  gathering  had  three  daily  sessions  for  eight  days, 
beginning  on  September  28th,  in*  the  Hall  of  Columbus.     Missionaries 
and  the  friends  of  missions  from  all  parts  of  the  world  were  in  attend- 
ance.    The  Rev.  Walter  Manning  Barrows,  D.  D.,  presided.     After  an 
^  address  of  welcome  by  President  Bonney,  Dr.  Barrows  responded.    In 
Missions.  the  course  of  his  address  he  said:     "It  is  true  that   Charles   Dickens 

once  said  contemptuously:  *Of  what  use  are  missionaries?  They 
leave  the  countries  which  they  visit  far  worse  than  they  found  them.' 
Such  remarks,  however,  are  seldom  heard  in  our  day.  Dickens  made 
one  exception,  however,  to  his  general  statement,  and  that  single  ex- 
ception was  that  great  and  glorious  missionary  whom  we  all  reverence 
and  admire,  David  Livingstone,  who  penetrated  the  jungles  of  darkest 
Africa.  Livingstone  was  a  great  and  noble  man,  of  wonderful  attain- 
ments and  perseverance;  a  man  whom  no  dangers  could  intimidate,  no 
hardships  defeat,  in  his  march  to  spread  the  belief  of  Christianity 
among  the  heathen  and  pagan  tribes  of  the  dark  continent.  But 
David  Livingstone  was  only  the  noble  representative  of  a  noble  band 
of  martyrs.  And  the  monument  erected  in  his  memory  is  a  monument 
also  to  all  of  the  unknown  heroes  who  have  died  in  the  cause  of  Christ 
and  humanity.  This  Congress  of  Religions  would  never  be  complete  if 
provision  had  not  been  made  for  a  Congress  of  Missionaries.  We 
gather  here  to  discuss  the  best  ways  to  spread  the  Gospel.  Each  of 
us  can  gain  many  points  from  our  brother's  experience.  But  the 
world  will  never  be  Christianized  by  a  church  divided  into  a  hundred 
sects   and   creeds,  torn   into   fragments   by  internal  dissensions,  ex- 


Prof.  H.  M.  Scott,  President  Chicago  Hebrew  Mission. 


1162  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

hausted  with  bitter  fights  between  one  another.  The  church  must  be 
a  common  unit  to  do  its  God-appointed  work.  It  must  stand  together 
in  one  brotherhood,  in  one  cause  for  the  good  of  one  humanity." 

Papers  were  read  on  **  Denominational  Comity  and  Cooperation," 
by  the  Rev.  George  W.  Knox,  D.  D.,  Tokio,  Japan;  '*  Cooperation  Ap- 
plied; Practical  Methods,"  by  the  Rev.  Edwin  M.  Bliss,  New  York; 
"  The  True  Aim  and  Methods  of  Missionary  Work,"  by  the  Rev.  George 
Washburne,  D.  D.,  of  Constantinople;  "  Native  Agencies  the  Chief 
Hope  of  National  Evangelization,"  by  the  Rev.  J.  T.  Gracey,  D.  D.; 
"Educational  Agencies  in  Missions,"  by  the  Rev.  William  Miller,  of 
Madras,  India;  "Missionary  Societies;  Their  Place  and  Function  in 
the  Church,"  by  the  Rev.  Alvirus  N.  Hitchcok,  Ph.  D.,  Chicago; 
"Environment  of  the  Native  Convert;  Caste,  Polygamy  and  Other 
Hereditary  Customs,"  by  the  Rev.  C.  P.  Hard,  of  India;  "A  Geograph- 
ical Survey,"  by  the  Rev.  George  Smith,  LL.  D.,  Edinburgh;  "Obstacles 
to  P'oreign  Missionary  Success,"  by  the  Rev.  H.  C.  Hayden,  D.  D., 
LL.  D.,  Cleveland,  Ohio;  "  Reflex  Influence  of  Foreign  Missions,"  by 
the  Rev.  F.  F.  EUinwood,  D.  D.,  of  New  York;  "Citizen  Rights  of 
Missionaries,"  by  the  Rev.  W.  Elliott  Grifiis,  D.  D.,  Ithaca,  N.  Y.;  "The 
Responsibilities  of  Christian  Governments  as  to  Human  Rights,"  by 
Gen.  B.  R.  Cowan,  Cincinnati,  Ohio;  "Christian  Government  and  the 
Opium  Traffic,"  the  Rev.  S.  T.  Baldwin,  D.  D.,  of  New  York;  "Science 
and  Missions,"  by  Prof.  G.  F.Wright;  "The  Century  of  Modern  Mis- 
sions; a  Prophecy  of  Final  Triumphs,"  by  Joseph  Cook,  of  Boston. 

Reports  from  the  field  were  very  numerous  and  encouraging: 
Africa,  Bishop  William  Taylor,  Prince  Momolu  Massaquoi,  Miss  Mary 
G.  Burdette;  Aborigines  in  America,  Bishop  Whipple,  of  Minnesota; 
the  Rev.  E.  R.  Young,  of  Canada;  Miss  Mary  C.  Collins,  Mrs.  Amelia 
S.  Quinton;  China,  the  Revs.  Geo.  T.  Candlin,  Gilbert  Reid;  France, 
the  Rev.  Charles  Faithful,  Miss  de  Broen;  India,  the  Rev.  Geo.  F. 
Pentecost,  D.  D.;  Japan,  President  Kozaki;  Mexico,  the  Rev.  J.  M. 
Green;  Ottoman  Empire,  the  Revs.  H.  H.  Jessup,  D.  D.,  Geo.  E. 
Port,  D.  D.,  James  S.  Dennis,  D.  D.;  Siam,  the  Rev.  Dr.  McGilvary; 
South  America,  the  Rev.  Thomas  B.  Wood,  LL.  D.;  Spain,  the  Rev. 
Fritz  Fliedner. 

Valuable  reports  were  given  from  Bible  Societies,  and  Home 
Missions,  and  other  cooperative  agencies.  The  final  addresses  were 
by  Rev.  Arthur  T.  Pierson,  D.  D.,  of  Detroit,  on  "Thy  Kingdom 
Come,"  and  Mr.  Dwight  L.  Moody,  on  "The  Power  of  the  Spirit."  In 
the  course  of  a  stirring  address  by  the  Rev.  Dr.  Frank  Bristol,  of  Chi- 
cago, he  said: 

"  It  is  useless  to  talk  of  saving  the  heathen  abroad,  if  we  do  not 
save  those  at  home.  If  we  cannot  save  Chicago,  we  cannot  Calcutta; 
Save  Chicago,  "unless  you  can  save  San  Francisco,  you  cannot  save  Bombay.  We 
plant  our  altars  among  the  silks  and  satins,  and  not  amidst  the  rags  of 
Chicago.  We  plant  them  among  homes  whose  tables  groan  with  every 
luxury,  and  we  do  not  plant  them  in  the  midst  of  homes  that  are  empty, 
where  little  children  are  pinched   with   want  and   hunger.     Go   over 


THE  WORLDS  CONGRESS  OF  RELIGIONS.  1163 

to  Halsted  street,  or  visit  'Little  Hell'  on  the  North  side.  Look 
at  the  street  Arabs — the  shoeblacks  and  newsboys  on  our  streets — the 
city  waifs,  who  sleep  under  dry-goods  boxes.  These  boys  are  growing 
up  to  be  voters  and,  in  a  few  years,  they  will  be  settling  political  ques- 
tions, not  only  for  Chicago,  but  for  the  United  States.  God  help  us 
and  open  our  eyes  to  see  the  field  we  have  right  here  in  our  midst  in 
Chicago.  Here  we  have  forty  thousand  Bohemians,  more  than  are  in  the 
city  of  Prague;  we  have  seventeen  thousand  Italians,  and  very  little  is 
being  dene  for  their  evangelization.  And  what  shall  I  say  about  the 
Indians?  If  we  have  taken  from  them  this  country  and  driven  them 
out  by  our  superior  intelligence,  we  owe  them  at  least  the  Gospel  of 
Jesus  Christ." 

An  International  Missionary  conference  was  chosen  to  arrange 
for  united  missionary  effort,  consisting  of:  Chairman,  Dr.  Walter  Man- 
ning Barrows,  D.  D.,  of  Chicago,  Presbyterian;  Dr.  James  B.  Angell, 
of  Michigan,  Congregational;  Archdeacon  Mackay  Smith,  D.  D.,  of 
Washington,  Protestant  Episcopal;  Bishop  Charles  E.  Cheney,  of 
Chicago,  Reformed  Episcopal;  Dr.  Luther  F.  Townsend,  of  Boston, 
Methodist  Episcopal;  Dr.  A.  J.  Gordon,  of  Boston,  Baptist;  Dr.  John 
Brown,  of  Bedford,  England,  Congregational;  Dr.  Oswald,  of  Chicago, 
Evangelical  Lutheran;  the  Rev.  J.  Lummenbell,  D.  D.,  of  Lewisburg, 
Pa.,  Christian;  the  Rev.  David  J.  Burrill,D.  D.,  of  New  York,  Reformed 
Church  of  America. 

Dr.  Hayden's  paper  on  "Obstacles"  named  those  indigenous  to  the 
countries  where  the  Gospel  is  preached;  those  indigenous  to  human 
nature;  unfamiliar  languages;  hostile  foreign  governments;  but  the 
most  damaging  are  those  within  the  evangelizing  force,  indifference 
and  even  hostility  toward  missions;  sectarian  differences  among  mis- 
sionaries; and  greatest  of  all,  "defective  faith,  defective  loyalty,  defect- 
ive apprehension  of  and  sympathy  with  the  divine  plans  and  purposes." 

He  said:  "I  am,  myself,  much  more  deeply  impressed  with  the 
significance  of  the  obstacles  which  are  to  be  met  within  the  evangel- 
izing force-^the  church,  herself,  inclusive  of  her  missionaries.  The 
morals  of  the  army,  its  chivalric  loyalty  to  the  captain  of  salvation,  its 
enthusiasm,  its  grasp  of  the  situation,  its  sympathy  with  the  heart  and 
purpose  of  God  as  toward  all  men — these  things  are  of  utmost  conse- 
quence. Failing  along  these  lines,  the  church  hopelessly  obstructs 
her  own  way. 

*•  It  is  certainly  quite  possible  that  we  have  done  scant  justice  to 
the  messages  of  other  faiths,  and  so  have  failed  to  utilize  them  as  step- 
ping-stones to  the  larger,  freer,  complete  faith  of  our  Christianity. 
They  are  probably  not  wholly  of  the  devil,  and  instruments  of  impos-  outeckS.*"^ 
tors,  as  once  we  were  too  ready  to  believe,  but  they  tell  us  how,  in  all 
ages,  men  have  been  feeling  after  God,  if  haply  they  might  find  Him; 
— they  broaden  our  conception  of  the  meaning  of  the  Master's  word — 
this  is  the  light  that  lighteth  every  man  that  cometh  into  the  world;  and 
emphasize  the  witness  of  the  Spirit  that  in  every  age  and  nation  there 
have  been  true  "seekers  after  God."  If  this  be  true,  its  generous  recog- 


1164  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

nition  will  certainly  work  as  well  in  modern  as  it  did  in  apostolic 
times.  It  is  also  quite  possible  that  westerners,  taking  the  Gospel  to 
orientals,  have  been  too  strenuous  in  insisting  upon  a  western  cast  of 
thought  and  church  life  for  eastern  peoples.  If  so,  this  is  surely  a  hin- 
drance. 

*'  Is  there  any  reason  to  suppose  that  an  occidental  people,  even 
after  so  long  a  time,  has  found  out  the  only  mode  of  ex[  ression  which 
the  true  life  of  the  church  may  adopt?  Is  it  not  fairly  presumable 
that  orientals  may  come  at  the  faith  of  Christ  and  the  sacred  books, 
themselves  of  oriental  origin,  in  a  somewhat  different,  and  possibly, 
even  a  better  apprehension  than  an  occidental  mind?  At  any  rate, 
may  not  the  informing  spirit  and  word  be  wisely  left  to  a  larger  liberty 
than  has  ever  yet  been  thought  expedient  in  determining,  not  only  the 
inner  life,  but  the  outward  expression  of  that  life?  And  is  it  not  more 
than  possible,  is  it  not  highly  probable,  that  thus  a  freer  course  would 
be  given  to  the  Gospel  among  many  intelligent  peoples,  say,  of  Asia? 
May  not  a  tenacity  for  our  own  forms  of  worship,  church  polity  and 
creed  statements  be  a  serious  obstacle  put  by  the  missionary  himself, 
or  by  the  church  that  sends  him,  in  the  way  of  the  progress  of  the 
Gospel? 

*'  But  chiefly  and  with  emphasis,  it  is  a  lesson  ever  thrust  before  our 
eyes,  never  fully  learned,  that,  defective  faith,  defective  loyalty, 
defective  apprehension  of  and  sympathy  with  the  divine  plans  and 
'  purposes,  are  the  only  really  great  hindrances  in  the  way  of  the 
world's  conquest — the  greatest  embarrassments  to  the  leaders  of  the 
Lord's  hosts.  It  was  so  in  Moses'  time.  The  great  kings  of  Judah; 
the  great  prophets  of  Israel  and  Judah;  the  Christ,  Himself,  found 
it  so. 

*'  The  glory  of  the  Gospel  is  its  breadth  of  purpose.  The  appeal 
ofthe (?o?peL^  ^°  ^  world-wide  humanity  commands  our  admiration.  A  kingdom  all- 
embracing,  in  which  all  kindreds,  tongues  and  peoples  have  a  place, 
is  an  inspiring  vision.  The  mission  of  Christianity  to  the  race  is  as 
grand  as  it  can  be.  How  it  fires  the  heart  and  touches  the  face  of 
Isaiah,  to  sketch  those  glowing  pictures  whose  colors  fade  not  though 
the  centuries  pass  over  them;  nor  are  they  thrown  into  shadow  by  the 
brightness  of  the  Gospel  day." 

Gen.  Cowen,  after  an  able  and  elaborate  argument  said:  "  My 
conclusion  then  is  that  the  laws  of  a  properly  constituted  govern- 
ment will  be  simply  responsive  to  the  law  of  humanity;  that  their 
warp  and  woof  will  conform  to  the  basal  laws  of  our  mental  and 
moral  constitution.  Our  only  reliable  protection  from  oppression  is 
in  our  right  to  look  beyond  the  letter  of  the  written  law,  to  that 
diviner  work  the  law  of  our  being.  In  proportion  as  we  neglect  to 
invoke  that  protection  when  need  is,  we  are  traitors  to  our  kind  in  our 
blind  submission  to  the  powers  that  be,  for 

'Man  is  more  than  constitutions;  better  rot  beneath  the  sod 

Than  be  true  to  church  and  state,  while  we  are  doubly  false  to  God. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  1165 

"The  responsibility  of  government  as  to  human  rights,  then,  is 
declaratory  and  protective.  It  simply  lets  a  man  alone  to  work  out 
his  own  happiness  in  the  protected  development  of  his  own  capacity 
and  the  guaranteed  exercise  of  his  own  faculties,  which  I  take  it  is 
all  that  the  most  pronounced  advocate  of  human  rights  can  reasonably 
demand. 

"That  our  systems  of  government  are  yet  incomplete  should  not 
discourage  effort.  The  retrospect  is  especially  inspiring.  Those  sub- 
lime heights  whereby  our  great  historical  epochs  are  indicated—  Sinai, 
Thermopylae  and  Marathon,  Bethlehem,  Runnymede,  Wittenberg, 
Geneva,  Oxford,  Yorktown  and  Appomattox — stand  as  perpetual 
memorials  of  the  superiority  of  justice  and  moral  power  and  holy 
enthusiasm,  over  mere  political  intrigue  and  human  ambition,  as  battle 
winners. 

"  The  recognition  of  the  power  of  this  moral  sentiment,  however, 
fixes  and  emphasizes  the  personal  responsibility  of  the  citizen  for  the 
denial,  or  limitation  of  human  rights.  It  is  the  citizen  alone  who  can 
be  punished  fof  neglect  of  duty.  The  state  cannot  be  reached.  Under 
the  homely  dialect  of  Hosea  Bigelow,  Professor  Lowell  hid  this  pro- 
found truth: 

'  Gov'ment  ain't  to  answer  for  it, 
God'll  send  the  bill  to  you.' 

Individual  effort  and  the  influence  of  social  and  religious  organ- 
izations operating  independently  of  civil  duties,  have  lifted  the  world 
into  the  light  far  more  than  have  organized  governments  and  written 
laws.  The  higher  law  is  the  only  law  that  binds  the  heart  and  con- 
science,'.and  by  its  reaction  upon  the  national  life  governments  live. 

'How  small,  of  all  that  human  hearts  endure. 
That  part  which  laws  or  kings  can  cause  or  cure."* 

Dr.  Roberts,  on  the  "  Problems  of  our  Scattered  Population  and 
their  Probable  Solution,"  said:  "The  first  great  problem  that  confronts 
the  church  and  state  at  the  present  time  is  that  of  immigration.  The 
number  of  persons  that  land  annually  on  our  shores  is  beginning  to 
create  uneasiness  in  the  minds  of  our  best  men.  It  rose,  in  1886,  to 
the  enormous  figure  of  eight  hundred  thousand  souls,  and  fell  only  a 
very  little  below  that  during  the  year  endinr^  with   June  of  this  year.      Scattered 

'T^i  1  •  i  1    .•         r  ,1   •  1  11     "opulation 

ihe  annual  accessions  to  our  population  trom  this  source  alone  would  Problems, 
make  a  city  nearly  as  large  as  Brooklyn,  or  a  state  with  a  larger  pop- 
ulation than  that  of  Nevada,  Wyoming,  Idaho,  Montana,  Delaware, 
North  and  South  Dakota,  Vermont,  Rhode  Island,  Washington,  New 
Hampshire,  Florida,  Colorado  or  Maine.  If  all  the  immigrants  who 
have  landed  on  our  shores  during  the  last  ten  years  were  put  in  the 
state  of  Pennsylvania,  they  would  make  within  11,401  as  large  a  pop- 
ulation as  that  of  that  commonwealth,  which,  according  to  the  last 
census,  is  5,258,014. 

"This  tide  of  immigration  has  not  only  been  increasing  in  volume 
but  growing  worse  in  quality.     If  it  were  made  up,  as  in  former  years, 


1166  THE   WORLUS  CONGRESS  OF  RELIGIONS, 

of  people  from  the  British  Isles,  Holland,  Germany,  France  and  north- 
ern Europe,  the  increase  in  number  would  probably  excite  no  special 
alarm.  For  multitudes  of  them  spoke  our  language,  professed  the 
Christian  religion,  admired  our  civil  and  social  mstitutions,  revered 
our  Bible  and  respected  our  Sabbath.  They  came  to  us  in  order  to  be 
of  us.  But  those  who  flock  hither  in  these  days  are  entirely  differ- 
ent in  character  and  purpose.  They  are  largely  Jews  from  Russia, 
Italians  from  the  Sicilies,  Bohemians,  many  of  whom  are  of  the  baser 
sort,  Poles  long  taught  to  dislike  every  kind  of  regularly  constituted 
government,  Hungarians  looked  upon  as  revolutionists,  Armenians, 
Greeks  and  Bulgarians  who  have  had  the  best  elements  of  their  nature 
stamped  out  by  the  iron  heel  of  Turkey,  British  trade-unionists,  French 
socialists,  Austrian  nihilists,  German  anarchists  and  idol  worshipers 
from  China,  India  and  the  islands  of  the  sea. 

"  Even  this  is  not  the  worst  feature  of  the  immigration  problem. 

*  There  are,'  says  a  United  States  commissioner,  '  from  eighty  to  one 
hundred  discharged  prisoners'  aid  societies  in  Great  Britain  and  Ire- 
land, to  the  care  and  custody  of  one  of  which  every  discharged  pris- 
oner is  committed.  When  discharged,  the  government  pays  to  the 
society  from  £2  to  ;£6,  the  money  which  the  prisoner  is  supposed  to 
have  earned  during  his  confinement,  and  these  sums  are  increased  by 
the  society  with  which  the  prisoner  on  leave,  if  a  felon,  is  gener- 
ously assisted  to  the  United  States,  if  he  can  be  persuaded  to  go;  and 
he  is  generally  only  too  glad  to  go  and  leave  behind  him  his  trouble- 
some record."  An  officer  who  had  the  best  facilities  for  knowing, 
made  an  estimate  for  me,'  adds  the  same  United  States  commissioner, 

*  of  the  number  of  all  the  felonious  criminals  imprisoned  in  Scotland 
who  were  assisted  to  emigrate  to  the  United  States,  and  his  estimate 
was  that  one-half  of  them  went  to  the  United  States  by  the  assistance 
of  the  discharged  prisoners'  aid  societies.'  This  is  not  confined  to  the 
United  Kingdom,  but  evidences  of  the  same  practice  have  been  dis- 
covered in  Germany  and  other  lands.  The  United  States  consul  at 
Bremen  writes:  *  Criminals  and  paupers  have,  to  my  knowledge,  been 
shipped  to  the  United  Sates  by  the  benevolent  societies  whose  leader 
in  one  case  has  been  a  government  officer.'  Europe  is  making  our 
couP/try  a  dumping  ground  for  her  refuse. 

*'  The  political  and  religious  views  of  multitudes  of  these  immi- 
Enemies  of  grants  remain  the  same  after  they  come  to  us.  A  few  quotations  from 
DioRopubhc.  papei-s  ^eii  known  and  extensively  read  by  the  different  nationalities 
named  will  suffice  to  show  that  we  are  at  this  moment  standing  on  a 
threatening  volcano.  A  blasphemous  sheet  entitled  the  Freiheit  de- 
clares that  'authority  and  state  are  all  carved  out  of  the  same  piece 
of  wood,'  and  relegates  both  to  the  tender  mercies  of  the  devil.  The 
same  paper  says:  *  The  revolutionist  is  the  irreconcilable  enemy  of  the 
world,  and,  if  he  continues  to  live  in  it,  it  is  only  that  he  may  thereby 
more  certainly  destroy  it.  He  knows  only  one  science,  namely,  de- 
struction. For  this  purpose  he  studies  day  and  night.  For  him,  every- 
thing is  moral  which  favors  the  triumph  of  the  revolution;  everything 


'     THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1167 

is  immoral  and  criminal  which  hinders  it.  Day  and  night  may  he  cher- 
ish only  one  thought,  only  one  purpose,  namely,  inexorable  destruc- 
tion. Whilst  he  pursues  this  purpose  without  rest,  and  in  cold  blood, 
he  must  be  ready  to  die,  and  equally  ready  to  kill  everyone  with  his 
own  hands  who  hinders  him  in  the  attainment  of  this  purpose.'  An- 
other paper  called  Truth,  published  on  our  Pacific  coast,  says:  'When 
the  laboring  men  understand  that  the  heaven  which  they  are  promised 
hereafter  is  but  a  mirage,  they  will  knock  at  the  door  of  the  wealthy 
robber  with  a  musket  in  hand,  and  will  demand,  now,  their  share  of 
the  goods  of  this  life.'  Another  cries,  *  War  to  the  palace,  peace  to 
the  cottage,  and  death  to  luxurious  idleness.  We  have  no  moment  to 
waste.  Arm!  I  say,  to  the  teeth!  for  the  revolution  is  upon  us.*  The 
papers  in  which  these  sentiments  appear  are  read  in  thousands  of  our 
German,  Bohemian,  Polish  and  Scandinavian  homes.  Is  it  strange, 
then,  that  we  should  begin  to  see,  already,  some  of  the  fruits  of  such 
teachings  in  revolutionary  speeches,  lawless  outbreaks  and  anarchical 
rebellions  in  Chicago  and  elsewhere?  Many  of  the  men  who  seek  to 
destroy  society  and  overturn  our  most  cherished  institutions,  *cometo 
us,'  says  Dr.  Hulbert,  *  having  neither  money  enough  to  pay  their 
passage,  nor  learning  enough  to  write  their  names,  nor  virtue  enough 
to  prize  their  liberties,  nor  manhood  enough  to  use  their  opportuni- 
ties. These  are  the  people  who  desecrate  our  Sabbaths,  who  corrupt 
our  elections,  who  misrule  our  cities,  who  foment  our  strikes,  who  ap- 
peal to  bludgeons,  the  torch,  dynamite,  social  and  political  revo- 
lution.' 

"  The  solution  of  this  problem  must  be  the  joint  work  of  the  church 
and  the  state.  The  latter  should  restrict  immigration  to  those  only 
who  promise  to  become  law-abiding,  industrious  and  desirable  citi- 
zens; compel  their  children  to  attend  the  public  schools  where  they 
may  learn  what  the  privileges'  and  duties  of  American  citizens  are; 
deny  the  elective  franchise  to  all  who  have  not  a  sufficient  knowledge 
of  our  language  and  political  issues  to  cast  an  intelligent  vote;  and  to 
suppress  with  a  strong  arm  all  disloyal  demonstrations  as  not  only 
absurd,  but  supremely  wicked  in  a  country  governed  by  its  own  peo- 
ple." 

Dr.  Roberts  treated  the  evangelization  of  the  Indians,  Mormon- 
ism,  and  the  alarming  growth  of  our  cities.     On  the  last  topic,  he  said: 

"  For  many  years  there  has  been  a  rush  of  people,  both  native  and  Centers  of 
foreign,  to  our  great  centers  of  population.  This  is  a  serious  menace  ^^P'^a^on. 
of  our  best  interests.  The  cities  seem  to  possess  a  peculiar  attrpjtion 
to,  our  foreign  fellow-citizens.  'Our  fifty  principal  cities  contain,' 
according  to  Dr.  Strong,  '39.3  per  cent,  of  our  entire  German  popula- 
tion, and  45.8  per  cent,  of  the  Irish.  Our  ten  largest  cities  contain  only 
nine  per  cent  of  the  entire  population,  but  23  per  cent,  of  the  foreign. 
Whilst  a  little  less  than  one-third  of  the  people  of  the  United  States 
are  foreign  by  birth  or  parentage,  62  per  cent,  of  the  citizens  of  Cincin- 
nati are  foreign,  69  per  cent,  of  Cleveland,  70  per  cent,  of  Boston,  88  per 
cept.  of  New  York,  and  91  per  cent,  of  Chicago." 


1168  THE   WORLUS  CONGRESS  OF  RELIGIONS, 

"  The  effect  of  this  is  the  introduction  into  our  centers  of  mental 
.  activity  and  civilization  of  a  large  infusion  of  customs  which  are 
exotics  on  this  soil,  and  destructive  of  our  morals  and  simple  habits; 
the  opening  on  the  corner  of  nearly  every  street  and  alley  of  the  bril- 
liantly lighted  liquor  saloon,  whose  pauperizing  power  and  demoraliz- 
ing influence  on  the  old  and  the  young  alike  cannot  be  computed;  the 
planting  in  every  ward  of  low  theatres  and  gambling  dens  in  which 
characters  are  ruined  and  fortunes  lost;  the  fitting  up  of  garrets  and 
cellars  where  murderers  and  assassins  may  meet  and  forge  their  weap- 
ons of  burglary  and  death;  the  opening  of  halls  in  which  treason  is 
hatched  and  incubated  until  it  brings  forth  anarchy  and  treason;  the 
erection  of  club  houses  where  the  unprincipled  politician  makes  up  his 
slate  for  nominating  conventions,  his  plans  for  the  distribution  of 
offices  and  his  bargains  for  votes;  the  building  of  palaces  in  which  is 
crowded  everything  that  dazzles  the  eye  and  tempts  the  appetite;  and 
the  springing  up  of  numberless  dens  of  poverty  and  wretchedness. 

If  this  is  allowed  to  continue,  we  need  no  prophet  to  foretell  some 
of  its  blighting  effects  upon  the  fairest  and  the  most  highly  favored 
portions  of  our  country.  The  withdrawal  from  the  active  business  of 
the  farmingcommunity  and  of  the  country  villages  will  make  society  less 
attractive  and  property  less  valuable.  Mortgages  will  multiply, 
sheriffs'  sales  will  increase  and  everything  that  has  a  market  value  will 
tumble.  Business  will  go  to  the  large  places;  to  the  detriment,  if  not  to 
the  destruction,  of  the  small  towns  and  villages.  This  decrease  in  the 
population  of  the  country  will  tend  in  the  near  future  to  isolate  those 
that  remain,  so  that  they  will  deteriorate  physically,  morally  and 
religiously.  We  have  an  example  of  this  in  the  mountain  whites  of 
North  Carolina,  Kentucky  and  Tennessee.  From  the  large  number 
among  them  of  such  names  as  McDowell,  McClean,  McCurdy  and 
McManus  it  is  believed  that  they  were  originally  of  Scotch  and  Scotch- 
of^s?ruo?e3  I'^'ish  origin.  But,  being  widely  scattered  and  living  for  many  years 
Populations.  beyond  the  great  currents  of  travel,  they  have  sunk  almost  into  bar- 
barism. Their  present  condition  is  acknowledged  not  to  be  due 
to  their  antecedents,  but  to  their  isolation.  "Like  conditions," 
says  Dr.  Strong,  "have  produced  like  results  in  many  other  parts  of 
the  world,  and  would  prove  as  operative  in  Massachusetts  and  New 
York  as  in  eastern  Tennessee  and  northern  Alabama.  Indeed,"  he 
adds,  'T  know  of  a  town  in  one  of  the  older  New  England  states  where 
such  conditions  have  obtained  for  several  generations  and  produced 
precisely  the  same  results — the  same  large  families  of  twelve  or  fifteen 
members,  the  same  illiteracy,  the  same  ignorance  of  the  Christian 
religion,  the  same  vices,  the  same  marriage  and  divorce  without  refer- 
ence to  the  laws  of  God  or  man,  which  characterize  the  mountain 
whites  of  the  south."  Shall  this  be  allowed  to  become  the  general 
condition  of  our  rural  districts? 

I  am  unable  to  name  the  persons  or  the  bodies  that  are  to  solve 
this  problem.  For  no  practical  solution  of  it  occurs  to  me  at 
the  present  time.  I  can  only  call  the  attention  of  my  hearers  to  its 
importance,  that  efforts  may  soon  be  made  to  find  the  true  solution. 


A. 


THE   WORLUS  CONGRESS  OF  RELIGIONS.  1169 

THE  INTERNATIONAL  CONGRESS  ON  SUNDAY  REST. 

Among  the  latest  of  the  World's  Fair  Congresses  was  the  Congress 
on  Sunday  rest,  held  the  last  three  days  of  September.  International 
it  was, not  only  because  representatives  from  foreign  countries  appeared 
upon  its  list  of  officers  and  among  its  speakers,  but  also  because  it  is 
one  of  a  series  of  congresses  upon  this  subject  which  have  been  held 
mostly  in  Europe,  and  which  have  been  international  in  character. 

The  Congress  was  arranged  for  by  a  committee,  of  which  the  Rev. 
W.  W.  Atterbury,  D.  D.,  secretary  for  many  years  of  the  New  York 
Sabbath  Committee,  was  the  chairman. 

At  the  opening  session  the  Hon.  C.  C.  Bonney,  president  of  the 
World's  Congress  Auxiliary,  made  a  brief  address  of  welcome,  in  which 
he  declared  that  the  Sunday  Rest  movement  made  for  the  abolition  of  Sunday  Beet, 
a  vast  oppressive  system  of  human  slavery.  The  weekly  rest  is  the  vital 
condition  of  true  civil  and  religious  liberty  everywhere,  and  is  necessary 
to  the  fair  distribution  of  the  opportunities  and  fruits  of  labor  among 
the  wage-earners.  Mr.  Bonney  then  introduced  as  officers  of  the  con- 
gress: Maj.-Gen.  O.  O.  Howard,  U.  S.  A.,  president;  the  Hon.  James 
R.  Doolittle,  ex-United  States  senator;  Henry  Wade  Rogers,  LL.  D., 
president  of  the  Northwestern  university;  the  Rt.  Rev.  Archbishop 
Ireland,  of  St.  Paul;  Mrs.  Charles  Henrotin,of  the  Woman's  Branch  of 
the  Congress  Auxiliary,  and  the  Hon.  John  Charlton,  M.  P.,  Canada,  as 
vice-presidents  of  the  congress,  and  the  Rev.  John  P.  Hale  as  its  sec- 
retary. 

General  Howard,  in  taking  the  chair,  expressed  his  early  and  con- 
stant convictions  of  the  value  of  a  Sabbath  day  for  each  man  and  for 
all  men,  and  his  sympathy  with  the  movement  to  give  the  blessings  of 
H  Sunday  rest  to  all  God's  children. 

After  a  prayer  by  the  venerable  Robert  W.  Patterson,  D.D.,  of  Chi- 
fago,  Dr.  Atterbury,  on  behalf  of  the  committee  of  arrangements, 
briefly  reviewed  the  history  of  the  movement  in  Europe  and  this  coun- 
1  ry.  Communications  were  presented  from  Count  Bernstorff,  delegate 
from  Germany,  who  had  unexpectedly  been  called  home  by  the  death 
of  his  mother;  from  the  Glasgow  Workingmen's  Lord's  Day  Rest  As- 
sociation; from  the  International  Federation  of  Geneva,  and  from  va- 
rious associations  for  Sunday  rest  in  England,  the  Netherlands  and 
America.  M.  Leon  Say  sent  a  personal  letter,  and  introduced  M.  de 
Velmorin,  of  Paris,  as  a  delegate  to  the  congress.  He  and  Chevalier 
Matteo  Prochet,  of  Italy,  made  brief  addresses,  giving  some  account 
of  the  movement  for  Sunday  rest  in  their  respective  countries.  Com- 
munications were  also  read  from  Samuel  Gompers,  of  the  American 
Federation  of  Labor;  E.  P.  Sargent,  of  the  Locomotive  Firemen's 
Brotherhood,  and  the  officers  of  other  labor  organizations,  expressing 
cooperation  and  sympathy. 

The    argument    for  the   universal  observance  of  a  weekly  rest 

day  was  approached  upon  the  side  of  man's  physical  necessities.     It  is 

essential  to  the  maintenance  of  bodily  and  mental  vigor.     Dr.  T.  B. 

Lyon,  medical  superintendent  of  the  Bloomingdale  asylum,  New  York, 

74 


1170  THE  WORLD'S  CONOkESS  OF  RELIGIONS, 

pointed  out  in  a  suggestive  paper  that  medicine  is  now  largely  direct- 
Physical  ing  its  efforts  to  promote  healthy  conditions  by  giving  men  power  to 
Day.  "  **  ®®  resist  the  attacks  of  the  micro-organisms  which  have  been  generally 
recognized  as  among  the  chief  causes  of  disease.  Since  immunity  from 
germ  disease  is  largely  in  proportion  to  the  vigor  of  the  individual,  it 
is  of  immense  importance  to  secure  favorable  hygienic  conditions, 
among  which  periodic  rest  is  most  important.  He  quoted  numerous 
testimonies  from  recent  medical  authorities  in  Europe  to  show  the  dire 
effects  of  uninterrupted  labor  in  lowering  the  vitality  and  impairing  the 
power  of  resisting  disease.  He  showed  the  direct  bearing  of  these  facts 
upon  the  liability  to  mental  disorders  which  have  been  greatly  increas- 
,  ing  among  us  of  late.  Institutions  for  the  insane  all  over  the  world  are 
filled  with  people  to  whom  the  stress  of  life  has  come  with  a  weight 
too  much  for  their  frail  nature,  beneath  which  they  have  broken.  The 
.  physician  may  not  from  his  professional  standpoint  say  what  particular 
day  may  be  observed  as  a  day  of  rest.  He  may  only  insist  upon  the 
great  necessity  of  periodic  intermission  of  labor. 

In  the  same  general  line  was  the  address  of  Dr.  N.  S.  Davis,  of 
Chicago,  former  president  of  the  International  Medical  Association. 

A  large  and  intelligent  audience  gathered  at  the  session  at  which 
the  legal  bearings  of  the  problem  were  discussed.  Judge  Doolittle 
presided,  and  he  and  President  H.  W.  Rogers  both  spoke.  The  princi- 
pal paper  was  by  William  Allen  Butler,  LL.  D.,  of  New  York,  who 
discussed  in  an  able  and  exhaustive  manner  our  Sunday  laws,  their 
grounds  and  limitation.  He  fairly  met  the  objections  which  in  various 
directions  have  been  brought  against  our  American  Sunday  legislation. 
While  the  root  of  the  weekly  rest  as  an  institution  is  found  not  so  much 
in  natural  law  as  in  moral  obligation,  its  incorporation  into  the  gen- 
eral order  of  society  is  a  result  of  civilization,  aided  by  Christianity, 
both  combining  to  give  to  its  support  the  consent  of  the  community 
and  establishing  it  as  an  institution  favorable,  if  not  indispensable,  to 
the  physical,  moral  and  social  needs  of  mankind.  It  is  therefore  alike 
the  province  and  duty  of  the  government  to  maintain  it  for  the  public 
use  and  enjoyment.  Sunday  laws  are  properly  maintained  as  civil 
regulations  governing  men  as  members  of  society.  Obedience  to  such 
laws  is  properly  claimed  and  enforced.  The  vital  principle  which  gives 
strength  and  stability  to  the  world's  day  of  rest,  at  once  the  pledge  and 
guaranty  of  its  perpetuity  and  its  beneficient  power,  is  the  faith  of 
humanity  that  it  is  a  gift  of  God. 

Papers  were  read  by  Major-General  Howard  and  from  ex-Post- 
master-General Wanamaker,  presenting  the  laws  and  regulations  gov- 
erning the  public  service,  especially  the  army  and  the  postoffice  de- 
partment, with  reference  to  Sunday  labor,  and  comparing  the  usages 
of  the  British  postoffice  service. 

The  social  and  moral  bearings  of  the  subject  were  presented  in 
several  papers  and  addresses,  some  oi  them  by  women.  M.  Prunier, 
secretary  of  the  French  Association  for  Sunday  Observance,  showed 
how  the  moral  condition  of  the  man  of  the  family  is  elevated  by  the 
right  use  of  Sunday. 


Rev.  John  P.  Hale,  D.  D.,  Chicago. 


1172  THE  WOkLUS  CONGRESS  OF  RELIGIONS, 

The  session  in  which  most  of  the  women  s  papers  were  read  was 

presided  over  by  Mrs.  Henrotin.     Alice  L.  Woodbridge,  secretary  of 

Needs  of      the  Working  Women's  Society,  of  New  York,  pleaded  the  cause  of 

Working  Wo-  womcn  in  factories,  stores  and  domestic  service.  She  urged  that 
thousands  of  these  workers  were  deprived  of  their  Sunday  rest,  or  were 
so  overworked  during  the  week  that  they  were  unable  to  use  Sunday 
when  it  was  given  them  for  its  highest  uses.  She  dealt  largely  with 
the  question  of  child  labor,  and  stated  that  in  the  United  States  alone 
in  1880  there  were  1,118,356  children  between  the  ages  of  ten  and  six- 
teen, employed  in  mines,  factories  and  stores.  Three-fourths  of  the 
yarn  manufactured  in  this  country  is  spun  by  children  under  sixteen, 
while  in  the  tobacco  factories  and  sweating  shops  children  as  young 
as  six  were  often  employed.  These  views  were  enforced  by  Mrs. 
Florence  Kelley,  Illinois  inspector  of  factories.  There  is  great  need 
.  of  a  quick  public  sentiment  that  will  protect  working  people  against 
unreasonable  hours  of  labor,  as  well  as  preserve  their  Sundays  for 
improvement  and  rest.  Miss  Jane  Addams,  of  the  Hull  House,  Chicago, 
spoke  of  the  necessity  of  weekly  relief  from  incessant  toil,  and  Mrs.  J. 
H.  Knowles,  of  Newark,  N.  J.,  presented  a  beautiful  picture  of  Sunday 
in  the  home,  and,  the  effect  of  such  home  training  upon  the  public  life 
of  our  country. 

The  largest  amount  of  time  given  to  any  branch  of  the  subject 
was  devoted  to  the  Economic  and  Industrial  Relations  of  Sunday 
Rest.  George  E.  McNeill,  the  Boston  labor  advocate,  made  an  earnest 
plea  for  a  workman's  weekly  rest,  basing  his  argument  both  on  econ- 
omic and  ethical  considerations.  Then  followed  a  series  of  able  re- 
ports on  the  results  of  Sunday  rest  in  various  industries  in  this 
country  and  Europe.  Two  of  these  were  from  Messrs.  Gibon,  of  Paris, 
and  Baumgartner,  of  Rouen,  giving  results  of  experiments  in  Sunday 
closing  in  some  of  the  iron  and  glass  furnaces  and  mines  of  France. 
In  most  of  these  it  was  found  to  result  in  a  distinct  profit  to  the  man- 
ufacturer, insuring  better  work  from  men  who  had  but  six  days  of  labor 
a  week. 

M.  Deluz,  of  the  French  International  Federation,  who  has  per- 
haps had  more  to  do  with  the  progress  of  the  cause  on  the  continent 
of  Europe  than  any  other  living  man,  reported  the  striking  results 
which  have  been  obtained  in  France,  Germany,  Austria  and  Switzer- 
land, within  a  recent  period  for  the  relief  of  large  classes  of  wage- 
earners  from  the  burden  of  uninterrupted  toil,  while  as  yet  the  work 

menUnFrance  seems  only  to  have  begun.  Mr.  Hill,  who  for  many  years  has  been 
the  secretary  of  the  Workingmen's  Sunday  Rest  Association,  of  Eng- 
land, reported  the  features  of  the  contest  in  Great  Britain  to  maintain 
the  ground  which  has  long  been  held  against  the  influences  which  .in- 
sidiously are  invading  the  weekly  rest  in  that  country.  Thomas  Weir, 
who  has  large  practical  experience  in  the  management  of  silver  and 
other  mines  in  the  west,  reported  some  striking  facts  from  certain 
mines  in  the  state  of  Washington.  Similar  testimony  as  to  oil  indus- 
tries was  presented  by  W.  J.  Young,  vice-president  of  one  of  the  largest 
oil-producing  companies  in  the  country. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1173 

In  a  carefully  prepared  paper,  Mr,  E.  C.  Beach,  of  the  freight  de- 
partment of  the  Pennsylvania  railway,  who  has  long  given  special  at- 
tention to  the  subject,  presented  from  the  side  of  the  railway  man- 
agers the  recognized  evils  of  Sunday  labor,  and  at  the  same  time  the 
difficulties  in  the  way  of  further  restricting  it.  The  principal  practical 
difficulty  in  the  way  of  restricting  Sunday  traffic  he  declared  to  be  the 
public  demand  for  that  traffic.  He  presented  responses  in  answer  to 
a  circular  letter  of  inquiry,  received  from  railways  operating  Ii8,000 
miles  out  of  a  total  railway  mileage  of  196,000.  These  replies  showed 
a  disposition  on  the  part  of  the  railway  managers  to  restrict  Sunday 
traffic  to  the  lowest  practicable  limit;  but  make  an  exception  of  live 
stock  and  perishable  freight,  and  certain  mail  and  passenger  express 
trains. 

In  criticism  of  the  positions  taken  in  this  paper,  L.  S.  Coffin,  for- 
merly member  of  the  State  Board  of  Railway  Commissioners  of  Iowa, 
and  who  appeared  before  the  congress  as  the  authorized  representative 
of  various  orders  of  railway  employes  with  an  aggregate  of  nearly  one 
hundred  thousand  members,  presented  the  employes'  side  of  the  ques- 
tion. He  argued  that  it  would  be  a  gain  to  all  classes  in  the  community 
if  Sunday  work  were  almost  entirely  suspended  on  the  railways.  There 
was  no  real  necessity  for  it.  By  the  use  of  refrigerator  cars  the  necessity 
of  Sunday  trains  for  perishable  freight  was  obviated.  In  the  instance 
of  live  stock,  it  would  be  an  actual  gain  for  the  shipper  to  take  the 
stock  from  the  cars  on  a  long  run  for  a  day's  feeding  and  rest.  It  was 
the  profit  to  the  roads,  not  the  necessities  of  the  case,  that  caused 
Sunday  traffic.  There  should  be  federal  legislation  to  stop  the  trans- 
portation of  Sunday  mails'  and  to  restrict  through  traffic  under  the 
provisions  of  the  inter-state  commerce  regulations. 

The  religious  side  of  the  question  was  presented  with  great  ability  TheReUgious 
and  from  various  points  of  view.  Cardinal  Gibbons  gave  the  view  of 
the  Roman  Catholic  church  in  a  broad  and  fair-minded  paper.  The 
Lutheran  view  was  presented  in  a  paper  by  Professor  Spaeth,  of  Phila- 
delphia, and  by  Dr.  L.  M.  Heilman,  of  Chicago.  The  common  Evan- 
gelical view  was  presented  by  Dr.  Atterbury,  and  the  Jewish  side  of  the 
question  was  set  forth  by  Rabbi  J3.  Felsenthal,  of  Chicago.  He  showed 
that  the  Jewish  Sabbath,  both  in  ancient  and  modern  times,  was  far 
from  being  that  narrow  and  burdensome  institution  which  it  was  so 
often  regarded,  that  it  had  endowed  that  people  with  strength  to  with- 
stand the  almost  unceasing  and  pitiless  attempts  to  exterminate  their 
race  and  religion.  It  had  blessed  and  dignified  their  family  life.  The 
laws  of  our  American  states  ought  to  protect  every  congregation 
assembled  on  their  Sabbath  for  divine  worship,  in  a  church  or  a  chapel, 
or  a  synagogue  or  mosque,  or  any  other  place,  against  being  disturbed 
in  their  worship;  and  they  can  and  ought  to  guarantee  to  each  person 
in  our  land,  even  to  the  poorest,  one  day  of  perfect  rest  in  each  week 
of  seven  consecutive  days.  All  further  legislation  is  unnecessary  and 
would  be  un-American. 

In  a  discriminating  paper  Rev.  W.  R.  Huntington,  D.  D.,  of  Grace 


1174 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Perils  Men- 
acing Sunday 
Rest. 


church,  New  York,  traced  the  perils  which  menace  Sunday  rest.  The 
history  of  Sabbath  associations  in  this  country  was  presented  by  the 
^ev.  G.  S.  Mott,  D.  D.,  and  a  thoughtful  and  suggestive  paper  from 
Rev.  W.  J.  A.  Stewart,  of  Rochester,  N.  Y.,  set  forth  the  relations  of 
Sunday  observance  to  the  individual  religious  life.  Brief  and  eloquent 
addresses  were  also  made  by  Drs.  Arthur  Little  and  Joseph  Cook,  of 
Boston;  E.  P.  Goodwin,  P.  S.  Henson,  and  F.  M.  Bristol,  of  Chicago, 
and  others. 

The  closing  address  was  made  by  Archbishop  Ireland.  He 
regarded  the  weakening  of  our  reverence  for  the  Sabbath  as  a  princi- 
pal cause  of  the  frequent  infringements  upon  its  observance.  Chris- 
tians should  remember  that  every  weakening  of  Sunday  tends  to  its 
total  obliteration.  We  are  making  our  citizens  pure  money-making 
machines.  We  are  too  anxious  to  be  rich,  too  willing  to  sacrifice  to 
that  end  every  tradition,  and  to  reduce  men  to  the  level  of  the  beasts. 

An  immense  mass  meeting  was  held  Sunday  afternoon  under  the 
auspices  of  the  Chicago  Clerks'  Sunday  Association,  marshaled  by 
Mr.  W.  J.  H.  Niestadt,  and  was  addressed  by  speakers  of  the  Con- 
gress and  others.  It  was  announced  that  a  petition  signed  by  eighty 
thousand  clerks  and  many  store  keepers,  asking  for  a  city  ordinance 
to  forbid  Sunday  retail  selling,  would  soon  be  sent  to  the  Chicago 
Common  Council. 

It  was  not  within  the  province  of  the  Congress  to  pass  resolutions 
or  inaugurate  new  movements.  The  permanent  results  of  the  meeting 
will  be  secured  by  the  circulation  of  the  papers  and  addresses,  which  are 
published  by  James  H.  Earle,  of  Boston,  and  by  the  closer  sympathy 
which  this  Congress  fostered,  between  the  various  forces  which  are 
seeking  to  secure  the  observance  of  Sunday  as  a  day  of  rest  and  im- 
provement. The  Congress  brought  together  Protestan.ts  and  Catholics, 
wage-earners  and  capitalists,  reformers  and  conservatives,  lawyers, 
doctors  and  philanthropists,  upon  a  common  platform.  It  urged  upon 
the  attention  of  the  nation  the  importance  of  the  movement  to  secure 
a  weekly  day  of  rest  for  the  world's  toilers;  and  upon  Christian  men 
of  all  names  their  common  task  in  laying  upon  the  minds  and  hearts 
of  all  classes  the  duty  so  to  use  this  day  of  privilege  as  will  promote 
the  spiritual  and  intellectual,  as  well  as  the  physical  well-being  of 
society. 


Christian 
Science. 


THE  CHRISTIAN  SCIENCE  CONGRESS. 

An  audience  of  over  four  thousand  people  completely  filled  the 
Hall  of  Washington  on  September  20th,  and  many  others  were  unable 
to  gain  admission.  The  Congress  was  conducted  by  the  "National 
Christian  Scientist  Association,"  and  was  presided  over  by  the  presi- 
dent, Dr.  E.  J.  Foster  Eddy.  Delegates  were  present  from  all  parts  of 
the  country.  President  Bonney,  who  gave  the  address  of  welcome, 
5aid  that  no  more  striking  manifestation  of  Divine  Providence  in  hu- 


Rev.  Alfred  Farlow,  Kansas  City,  Mo. 


1176  THE  WORLD'S  CONGRESS  OF  RELIGIONS, 

man  affairs  has  come  in  recent  years  than  that  shown  in  the  raising 
up  of  the  body  of  people  known  as  the  Christian  Scientists  who  were 
called  to  declare  and  emphasize  the  real  harmony  between  religion 
and  science,  and  to  restore  the  waning  faith  of  many  in  the  verities  of 
the  sacred  Scriptures. 

Dr.  E.  J.  Foster  Eddy,  president  of  the  "  National  Christian 
Scientist  Association,"  delivered  an  opening  address.  He  said:  *'The 
ages  have  had  their  prophets  who  foresaw  and  foretold.  The  world 
has  had  its  revelators  and  discoverers,  and  by  them  the  downtrodden 
Dn  ^,J- F-  and  oppressed  have  been  bidden  to  rise  and  go  forth  from  the  thraldom 
^^  ^  of  evil  into  the  liberty  of  the  sons  of  God!  Through  these  prophets 
and  discoverers  the  light  of  revelation  has  reached  the  dark  places  of 
earth;  ignorance  has  been  forced  to  yield  to  intelligence,  and  the 
physical,  moral  and  spiritual  status  of  mortals  has  been  improved. 
*  *  *  Jesus  proved  His  words  by  His  deeds,  and  His  life  was  a  con- 
stant demonstration  of  the  principle  He  taught  thereby,  giving  evi- 
dence that  He  was  the  one  sent  of  God  to  do  His  work  among  men,  for 
their  example.  His  work  was  destructive  of  sin,  sickness  and 
death. 

"  In  America  has  sprung  up  the  "  Great  Light,"  again  conceived  and 
brought  forth  by  woman,  who  has  made  it  possible  for  all  men  to  come 
to  it  and  be  freed  from  sin,  disease  and  death,  the  enslavement  of  per- 
sonal material  sense,  and  be  renewed  in  the  likeness  of  the  Spirit,  God. 
This  greater  light  is  Scientifically  Christian  or  Christian  Science,  a  re- 
ligion 'with  signs  following.'  Wise  ones  are  being  guided  to  it  and 
when  found  it  is  seen  to  be  of  heavenly  origin,  begotten  of  the  Father,  His 
voice  of  love  to  men.  That  it  is  of  God  is  proven  by  the  hundreds  of 
thousands  of  hopeless  invalids  who  have  been  raised  to  health  by  its 
saving  principle,  and  by  the  many  who  have  been  lifted  from  the 
misery  of  sin  and  its  consequences  into  a  knowledge  of  and  obedience 
to  God. 

"This  is  an  epoch  in  the  history  and  progress  of  Christian  Science. 
Our  beloved  cause  and  leader  have  been  accorded  a  more  deserving 
place  in  history.  Many  misconceptions  which  have  obscured  the  real 
sense  of  science  from  the  people  are  disappearing  and  its  holy,  benefi- 
cent mission  is  being  manifested  to  sick  and  stricken  humanity. 
People  who  are  searching  for  the  truth  are  turning  more  generally  to 
Christian  Science  because  it  reveals  the  natural  law  and  power  of  God, 
available  to  mortals  here  and  now,  as  a  saviour  from  sickness  and  sin. 
As  a  denomination  of  Christians  our  growth  has  been  rapid  and  wide- 
spread and  now  presents  in  a  large  degree  all  the  external  aspects  of 
useful  and  successful  operation." 

A  paper  by  Mrs.  Eddy  was  read  by  Judge  S.  J.  Hanna,  editor  of 
the  Christian  Science  Journal,  and  addresses  were  made  by  the  Revs. 
D.  A.  Easton,  A.  E.  Stetson,  J.  F.  Linscott,  E.  M.  Buswell,  I.  M. 
Stewart,  and  Mesdames  R.  B.  Ewing,  A.  M.  Knott  and  Messrs.  E.  P. 
Bates,  A.  Farlow,  Gen.  E.  N.  Bates  and  Judge  S  J.  Hanna. 

The  papers  read  are  partially  presented  in  the  following  synopses 


THE   WORLD'S  CONGRESS  OF  RELIGIONS,  1177 

which  to  some  extent  set  forth  the  religious  beliefs  of  the   Christian 
Scientists  and  the  nature  of  their  work. 

Christian  Science  was  discovered  and  founded  by  Reverend  Mrs.  Mary 
Mary  Baker  Eddy,  who  was  born  in  the  town  of  Bow,  N.  H.  She  Thought^"^^'^ 
established  the  "First  Church  of  Christ  (Scientist)"  in  Boston,  and  the 
MassachusettsMetaphysical  College,  at  which  several  thousand  students 
were  taught  the  principle  of  Christian  Science  mind  healing.  In  her 
work  "Science  and  Health  with  Key  to  the  Scriptures;"  the  sole  text 
book  of  Christian  Science,  the  author  says;  "No  analogy  exists  between 
the  vague  hypothesis  of  Agnosticism,  Pantheism,  Theosophy,  Spirit- 
ualism or  Millenarianism,  and  the  demonstrable  Truths  of  Christian 
Science."  In  this  book,  the  author  has  also  explained  the  nature  of 
her  discovery,  including  the  Principle  of  Christian  Science  and  the 
rules  for  demonstration. 

It  is  in  the  discernment  of  the  real  nature  and  infinity  of  Spirit,  and 
its  absolute  non-relationship  to  matter  that  the  originality,  truth  and 
efficacy  of  Christian  Science  consists,  and  it  is  this  which  confers  upon 
it  the  distinction  of  a  great  discovery.  Not  that  Truth  included  in  the 
scientific  statement  is  new,  for  its  presentation  is  by  way  of  discovery 
not  of  creation;  but  because  it  is  a  new  discernment  and  apprehension 
in  the  human  consciousness  of.  things  which  are  eternal,  and  this  is  the 
greatest  joy,  wonderment  and  glory  that  can  ever,  by  any  possible 
means,  appear  unto  us,  the  revelation  and  true  knowledge  of  God. 

Nearly  all  men  believe  in  God.  They  at  least  believe  in  a  being 
or  power  or  force  which  they  call  God.  But  who  or  what  God  is  or 
whether  He  is  personal  or  impersonal,  corporeal  or  incorporeal  are 
questions  concerning  which  there  is  great  diversity  of  opinion,  and 
little  scientific  or  demonstrable  understanding.  The  majority  of  re- 
ligious people  would  say  that  God  is  personal  without  any  definite 
opinion  as  to  what  personality,  as  applied  to  infinite  God,  means. 

The  great  need  of  the  world  today  is,  "  to  know  Him  whom  to 
know  is  life  eternal,"  and  this  need  is  not  met  by  the  substitution  of 
human  opinion,  dogma  and  beliefs.  Man  knows  nothing  of  himself 
without  this  knowledge,  for  he  is  made  in  the  image  and  likeness  of  chri8ti£m**Sd* 
God.  But  eye  hath  not  seen  Him  and  material  sense  cannot  give  us  e^^^e- 
any  information  concerning  the  character,  attributes  or  substance  of 
the  Infinife  One.  The  material  sense  tells  us  nothing  of  natural  sci- 
ence, so-called,  except  the  material  phenomena.  If  we  are  confined 
to  these  senses,  we  are  as  jgnorant  of  true  Science  as  we  are  of  God. 
We  must  learn  of  God,  not  through  any  material  sense,  but  through 
spiritual  sense,  which  alone  is  and  must  be  our  guide.  Human  intel- 
lect and  the  philosophy  of  mortal  man  have  exhausted  themselves  in 
the  vain  and  futile  attempt  to  fathom  the  mysteries  of  the  Infinite. 
Christian  Science,  as  the  words  imply,  means  the  knowledge  of  Christ, 
or  the  knowledge  of  what  Jesus  taught.  This  Science  is  as  old  and 
changeless  as  God  Himself,  but  interpreted  as  it  is,  by  our  text-book, 
"Science  and  Health,"  we  are  led  along  by  it,  step  by  step,  toward  and 
into  the  knowledge  of  Him  "  in  whom  we  live  and  move  and  have  our 


1178  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

being."  It  gives  us  a  new  understanding  and  clearer  view  of  the 
Scriptures  which  we  receive  as  the  Word  of  God  and  upon  which  all 
Scientists  rest. 

The  definitions  of  God  as  found  in  the  Methodist  Episcopal  Article 
of  Faith,  the  Westminster  Confession  of  Faith,  and  our  text-book,  "Sci- 
ence and  Health,"  page  556,  incontrovertibly  establishes  God  as  All, 
as  "Infinite  Principle,  eternal  Individuality,  Supreme  Personality,  incor- 
poreal Being,  without  body,  parts  or  passions."  Upon  this  common 
definitional  platform  we  are  content  to  stand,  and  to  the  contempla- 
tion of  this  God  we  invite  all  nations,  peoples,  kindred  and  tongues. 

The  Scientific  Statement  of  Being  on  page  452  of  "  Science  and 
Health,"  gives  this  primary  postulate  of  Christian  Science.  There  is  no 
life,  substance  or  intelligence  in  matter.  All  is  Mind.  If  it  be  a  fact 
that  all  is  Mind  it  precludes  the  possibility  of  the  existence  of  matter 
as  an  integral  part  of  the  universe.  All  agree  that  Mind  is  Intelligence. 
There  can  be  no  intelligence  apart  from  Mind.  Mind  or  Intelligence 
must  be  Life.     Non-intelligent  Life  is  an  impossibility. 

It  is  admitted  that  matter  is  not  intelligent;  but  while  this  is 
admitted,  it  is  maintained  that  it  is  substance  and  contains  life.  It  is 
not  generally  maintained  that  it  is  Life.  The  attempted  distinction  is 
that  it  contains  life.  If  it  were  true  that  it  contained  life,  but  was  not 
itself  life,  it  would  follow  as  a  necessary  logical  conclusion  that  the  non- 
intelligent  can  contain  the  intelligent.  Is  this  possible?  If  only  that 
which  is  intelligent,  or  intelligence  is  Life,  it  follows  by  equally  inevit- 
able logic  that  the  non-intelligent  is  Lifeless.  If  matter  contains  Life 
it  must  be  true  that  matter  is  the  base  of  Life.  If  mankind  is  the  off- 
spring of  matter — matter  being  non-intelligent — inert  matter  must  be 
the  parent  of  mankind.  Like  can  only  produce  like.  Then  only  Life 
can  produce  Life.  Hence,  if  matter  is  the  base  of  Life,  matter  must 
be  Life.     Is  there  any  escape  from  this  conclusion? 

If  material  atoms  are  intelligent  and  are  the  base  of  life,  then 
matter  must  be  the  creator  of  all  forms  of  life,  and  thus  matter  would 
be  God.  Can  we  imagine  a  grosser  pantheism  than  this?  Were  this 
true,  mortal  man  would  be  the  only  man,  and  man  would  be  the  child 
of  dead  matter  rather  than  the  child  of  the  living  God. 

As  Christian  Scientists  we  look  for  the  origin  of  Life  in  the  living 
God,  rather  than  in  dead  matter.  We  accept  the  Scriptural  definition 
The  Origin  of  His  character  and  refer  all  Life  to  Him.  The  Bible  distinctly 
declares  Him  to  be  Spirit.  If  He  is  Spirit  He  cannot  be  matter,  either 
in  whole  or  in  part.  It  declares  Him  to  be  Love.  If  He  is  Love  He 
must  be  Mind.  Mindless  Love  is  not  conceivable.  Nor  can  Love  be 
lifeless  matter.  It  declares  Him  to  be  Truth.  Can  there  be  Mindless 
Truth;  or,  can  matter  be  defined  as  Truth?  It  declares  Him  to  be  all 
and  in  all;  that  He  fills  all  space;  that  He  is  infinite,  eternal,  everlast- 
ing. If  He  is  these  and  is  Spirit,  where  in  infinity  shall  be  found  that 
which  is  opposite  to  or  apart  from  Him? 

All  revelation  teaches  that  God  is  Spirit,  not  cognizable  to  material 
sense.     Is  matter,  therefore,  like  unto  Him?     Spirit  is  eternal.     Can, 


of  Life 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1179 

therefore,  anything  that  is  material  and  finite  emanate  from  or  return 

to  eternal  Spirit? 

Christian  Science  separates  clearly,  distinctly  and  entirely  between 
Spiiit  and  matter,  Divine  Mind  and  carnal  mind.  Truth  and  all  evil. 
This  new  statement  of  Truth  comes  not  to  destroy,  but  to  fulfill  every 
jot  and  little  of  the  law,  and  to  fill  full  of  significance  and  power  all 
the  "glad  tidings"  of  "the  glorious  Gospel  of  Jesus  Christ"  in  both  the 
letter  and  the  spirit.  It  d'spels  mystery  by  removing  ignorance  and 
misconception  regarding  that  which  was  always  true,  but  not  rightly 
apprehended  in  human  consciousness.  If  there  is  perfect  and  un- 
changeable Truth,  that  must  be  the  Infinite  wisdom,  the  Deific  con- 
sciousness. Then  what  Deity  kpows  must  be  exact,  demonstrable 
Truth,  Divine  Science,  or  true  knowledge  of  God,  and  nothing  contrary 
thereto  can  be  true. 

When  men  fully  comprehend  this  it  will  be  seen  that  the  universal 
God  can  only  be  worshiped  through  one  universal  religion,  or  common 
understanding  of  Him  and  His  laws. 

Christian  Science  is  a  universal  religion,  with  a  universal  Principle 
and  capable  of  a  universal  practice.  Its  origin  is  God,  Infinite  Mind. 
Infinite  Mind  is  expressed  in  the  Christ.  The  Christ  was  never  born, 
but  was  manifest  through  the  human  Jesus.  Jesus  is  the  pattern  for  a 
true  humanhood.  He  was,  as  Christ  Jesus,  a  manifestation  of  God. 
He  knew  that  Mind  was  God.  This  makes  His  teaching  a  study  of  the 
Mind  that  was  in  Christ  Jesus.  Jesus  did  the  will  of  omniscient  God, 
and  said,  'T  and  my  Father  are  One.''  The  Mind  which  created  and 
governed  Jesus  was  the  Divine  Mind.  The  Apostle  writes,  "Let  that 
mind  be  in  you  which  was  also  in  Christ  Jesus."  Mortals  have  a  very 
degraded  sense  of  Mind.  The  medley  of  opinions  and  erroneous  and 
sinful  thoughts  which  encumber  human  consciousness  are  neither  Mind 
nor  evidence  thereof.  It  is  simply  a  falsity;  it  is  foolishness  with  God; 
it  is  evil,  and  cannot,  by  any  process  now  or  hereafter,  be  transformed 
into  Truth.  Error  must  be  cast  out  and  utterly  destroyed  before  indi- 
vidual consciousness  shall  be  in  the  likeness  of  God. 

Jesus'  message  was  from  God,  and  His  message  was  His  theology. 
This  theology  is  Divine  Science,  and  antidotes  all  human  theologies. 
All  that  mortals  will  ever  know  of  Truth  they  will  know  as  Jesus  knew 
it,  by  demonstration,  revelation  or  reflection  from  the  infinite  Mind. 
The  study  of  His  teachings  is  a  Science.  Our  great  Master  said,  "If 
any  man  shall  do  His  will  he  shall  know  of  the  doctrine,  whether  it  be 
of  God,  or  whether  I  speak  of  Myself."  Scientific  Theology  is  not  from 
the  human  Jesus,  but  from  God.  It  can  all  be  stated  in  one  sermon, 
but  takes  eternity  in  which  to  completely  demonstrate  it.  The  state- 
ments of  its  letter  are  of  the  human  intellect,  but  when  reason  and 
affection  are  moved  by  divine  love  the  message  is  from  God,  and  the 
messenger  is  sent  from  God.  His  theology  as  set  forth  in  "Science  and 
Health  with  Key  to  the  Scriptures"  is  being  practiced  by  more  than 
one  hundred  thousand  of  His  loving  disciples  today. 

There  is  this  one  possibility  for  mankind  through  the  practice  of 


1180  THE   WORLD'S  CONGRESS  OF  RELIGIONS. 

the  scientific  theology  of  Jesus  as  taught  and  practiced  by  the 
students  of  the  Scriptures  and  "  Science  and  Health."  It  crowns 
every  man  with  the  love  of  the  Messiah,  makes  him  a  theocrat,  a  God- 
crowned  citizen.  It  is  a  practical  Christianity.  We  recognize  all  that 
is  true,  honest  and  pure  in  all  the  world's  religions,  yet  all  suggest 
this  most  excellent  way  of  demonstrating  God's  power  among  men. 
Better  the  understanding  to  heal  the  slightest  malady  strictly  on  the 
basis  of  God  as  the  Principle  of  Science,  than  all  the  material  Knowl- 
edge of  the  world. 
How  to  stu-  There  is  one  study  of  universal  interest,  and  that  is  man.     How  is 

dyMan.  he  to  be  Studied?     Experience  replies,  from  the  testimony  given  by 

the  five  senses;  and  yet  such  knowledge  is  at  best  only  relative,  and 
can  never  reveal  the  absolute  facts  of  being.  We  are  told  in  the  Bible 
that,  "  man  that  is  born  of  a  woman  is  of  few  days  and  full  of  trouble. 
He  Cometh  forth  like  a  flower  and  is  cut  down;  he  fleeth  also  as 
a  shadow,  and  continueth  not."  This  relates  only  to  the  physical. 
When  we  come  to  the  moral,  the  idea  of  freedom  is  thought  and  de- 
clared to  be  impossible  of  realization.  This  mortal  man  is  by  his  own 
confession  a  prisoner  in  a  house  of  clay,  struggling  to  realize  some- 
thing, he  knows  not  what;  the  seemingly  helpless  victim  of  sickness, 
sin  and  sometimes  unmerited  misfortune. 

And  is  this  man?  Nature  as  we  know  her  has  no  answer;  human 
reason  says  I  know  no  other;  but  above  the  discords  of  the  senses, 
Divine  Science  lifts  up  its  voice  as  the  sound  of  many  waters, 
and  in  the  name  of  Almighty  God  declares  that  this  is  not  man;  and 
revelation  coincides  with  this  declaration  and  affirms  that  man  is  the 
image  and  likeness  of  God. 

The  ideal  brotherhood  of  man  is  that  state  in  which  the  individual 
loves  and  serves  God  supremely,  and  loves  all  mankind  with  a  perfect 
love.  This  is  the  only  state  that  can  bring  peace,  and  to  reach  it  each 
one  must  do  an  individual  work.  Left  to  their  own  resources,  mortals 
are  in  constant  strife,  socially,  politically  and  religiously.  Each 
individual  has  an  opinion  as  to  what  is  needed  to  afford  harmony  and 
satisfaction,  but  because  of  conflicting  minds  many,  and  the  great 
variety  of  abnormal,  carnal  tastes,  there  is  little  agreement. 

The  Divine  Mind  can  and  does  supply  all  things.  A  knowledge 
of  this  fact  changes  our  desires  and  affections.  If  we  learn  to  avail 
ourselves  of  God's  supply,  there  will  be  plenty  for  all,  and  no  occasion 
for  disappointment,  contention  or  want.  There  will  be  no  occasion  for 
strife  as  to  who  shall  be  greatest;  for  we  may  all  be  great,  even 
the  perfect  likeness  of  a  perfect  parent.  There  will  be  no  strife  as  to 
who  will  have  the  greatest  possessions  for  we  will  all  receive  in 
perfect  fullness  from  God  Himself.  There  will  be  no  conflicting 
opinions  for  all  will  see  alike.  The  very  moment  mortals  touch  in 
unison  upon  the  right,  there  is  an  agreem-ent,  harmony  prevails  and 
discord  ceases.  We  must  each  be  in  harmony  with  Truth  itself,  then 
we  will  be  in  harmony  with  each  other. 

A  material  government  with  sufficient  variety  of  provisions  to 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1181 

meet  the  demands  of  a  world  of  individuals  with  various  abnormal 
desires,  is  an  absolute  impossibility.  Such  a  government  would  neces- 
sitate myriads  of  conflicting  laws,  and  would  be  utterly  impractical. 
It  is  more  practical  that  each  individual  be  conformed  to  the  standard 
of  right,  than  that  we  devise  a  government  that  is  adaptable  to 
mortals  in  all  their  various  conditions. 

The  Rev.  Mary  Baker  Eddy  has  given,  in  her  boolj  "Science  and 
Health  with  Key  to  the  Scriptures,"  an  ample  explanationof  the  cause  Rev.  Mary  b. 
of  disease  and  the  method  of  scientific  healing.  Jesus'  followers  ^' 
eighteen  hundred  years  ago  demonstrated  that  the  principle  He  taught 
was  scientific  and  therefore  practicable.  The  healing  of  the  sick  by 
Jesus,  according  to  the  infinite  will  and  purpose  of  God,  was  neither 
supernatural  nor  miraculous.  Nothing  that  is  done  in  obedience  to 
God  can  be  unnatural. 

Christian  Science  is  the  revelation  of  the  Science  of  the  Christ 
mission,  and  shows  that  this  mission  is  a  complete,  perfect  illustration 
of  the  only  way  in  which  mortals  can  overcome  the  world  and  the 
evils  of  every  kind  that  are  unlike  God,  and  therefore  contrary  to  God, 
and  that  separate  man  in  belief  from  Him. 

It  shows  that  the  healing  of  the  sick  is  a  natural  phenomenon  of 
"Scientific  Christianity"  or  the  understanding  of  Jesus'  teachings. 
This  declaration  is  confirmed  by  the  fact  that,  as  his  followers  perceive 
and  understand  the  real  significance  of  His  work,  they  are  able  to  man- 
ifest that  knowledge  by  healing  disease.  The  healing  of  the  sick  in 
compliance  with  the  teachings  and  command  of  Jesus  was  the  natural 
phenomenon  of  primitive  Christianity.  It  was  never  regarded  by 
Jesus  or  His  followers  as  being  miraculous  or  spectacular  or  as  the 
local  intermittent  action  of  God's  will  for  the  limited  benefit  of  a  few 
people  or  for  a  brief  period  of  time.  Jesus  said:  "Preach  the 
Gospel"  and  "Heal  the  sick,"  and  He  promised  that,  "These  signs 
shall  follow  them  that  believe;  they  shall  take  up  serpents;  and  if  they 
drink  any  deadly  thing,  it  shall  not  hurt  them.  They  shall  lay  hands 
on  the  sick  and  they  shall  recover."  Christian  Scientists  understand 
and  are  demonstrating  that  this  command  and  promise  are  for  all  time 
and  all  mankind. 

Christian  Science  healing  is  wholly  unlike  what  is  called  "Faith 
Cure"  or  "Prayer  Cure."     It  is  not  the  operation  of  a  supposed   fluctu-  „  Christian 
ating  capricious  interposition  of  God,  but  in  accord  with   His  infinite  ing!"^^ 
law.     Jesus  said,  "Before  Abraham  was,  I  am,"  referring  clearly  to  the 
universal  and  infinite  nature  of  the  Christ  Mind  that  preaches  the  Gos- 
pel, heals  the  sick,  raises  the  dead  and  casts  out  evils. 

Jesus  came  to  do  the  will  of  the  Father  and  destroy  the  works  of 
the  devil.  He  destroyed  fear,  sorrow  and  suffering.  Even  death  was 
met  and  overcome  by  Him.  He  expressed  God's  will  in  healing  the 
sick  and  reforming  the  sinner. 

If  we  w^ill  study  the  Gospels  with  special  reference  to  this  sub- 
ject, it  will  be  found  that  the  "healing  of  multitudes"  was  a  continuous 
work  with  Him.     He  said,  "I  am  the  way!"  and  "Follow  thou  Me!" 


1182  THE  WORLD'S  CONGRESS  OF  REllClOMS, 

and  when  humanity  awakens  to  the  great  Truth  that  has  been  revealed 
to  this  age,  it  will  know  that  this  mandate  was  not  outside  of  the  uni- 
versal, divine  order.  If  it  was  ever  good  to  heal  the  sick  as  Jesus  and 
the  early  Christians  did,  through  the  power  of  an  impartial  God,  it  is 
good  now,  for  God  is  infinite.  If  the  way  of  salvation  includes  the 
healing  of  the  sick,  may  we  not  lose  the  way  and  limit  the  possibili- 
ties of  salvatioij  by  assuming  that  we  cannot  follow  in  this  way  or  that 
obedience  to  this  explicit  command  is  sacrilegious? 

The  reasons  for  accepting  the  Christian  Science  statement  of  the 
resurrection  of  Jesus  are:  First,  because  in  common  with  the  greater 
part  of  Christendom  it  teaches  that  the  historical  record  of  the  resur- 
rection is  trustworthy.  There  are  those  who  call  themselves  Christians, 
who  say  that  the  resurrection  story  is  a  myth.  But  they  think,  also,  that 
all  the  miracles  are  myths,  and  reject  all  the  supernatural  element  in 
the  Bible.  Christian  Science  has  nothing  in  common  with  this  line  of 
thought. 

"Science  and  Health  with  Key  to  the  Scriptures,"  written  by  Rev. 
Mary  B.  G.  Eddy,  the  discoverer,  founder  and  leader  of  Christian 
Science,  which,  with  the  Bible  is  the  sole  text-book,  teaches  unequivo- 
cally the  historical  accuracy  of  the  resurrection. 

Secondly,  Christian  Science  teaches  explicitly  that  all  of  the 
experiences  of  Jesus  from  the  time  He  was  placed  in  the  tomb  to  the 
time  that  he  emerged  from  it,  occurred  on  this  plane  of  thought,  and 
that  the  body  with  which  He  came  forth  from  the  tomb  was  identically 
the  same  body  that  was  put  in  the  tomb. 

Thirdly,  Christian  Science  teaches  that  Jesus'  resurrection  differed 
only  in  degree,  not  in  kind,  from  Jesus'  other  miracles.  They  were 
all  designed  to  prove  that  Spirit  is  All-powerful  and  matter  power- 
less. 

Fourthly,  the  resurrection  and  all  the  other  so-called  miracles 
rection^^^°^"  ^^^  divinely  natural  rather  than  supernatural.  When  Jesus  came  forth 
from  the  tomb  it  was  not  because  He  had  supernatural  assistance.  He 
was  only  asserting  a  great  fact  of  man's  being,  viz.,  that  man  cannot 
die.  He  was  demonstrating  His  birthright  as  a  Son  of  God.  He 
proved  that  the  law  of  man's  nature  was  Life,  and  that  death  was  a 
false  claimant.  Those  who  maintain  that  the  resurrection  and  Jesus' 
other  demonstrations  over  matter  were  exceptional  assertions  of  God's 
power,  and  that  they  interfered  with  the  natural  order  of  things,  are 
forced  to  admit,  that  sin,  disease  and  death  are  natural  and  that  Life, 
Truth  and  Love  are  abnormal.  Admitting  the  reality  of  evil,  they 
have  to  admit  that  there  is  another  power  than  God,  viz.,  a  god  of  evil, 
who  at  present  at  least  shares  God's  throne.  They  also  have  to  account 
for  the  origin  of  evil,  and  how  can  that  be  done  without  impugning 
the  benevolence  of  God?  This  line  of  thought  leads  also  to  the  asser- 
tion that  man  is  not  entirely  a  child  of  God,  that  he  is  in  part  a  child 
of  the  devil.  These  admissions  are  paralyzing  to  spiritual  growth,  and 
lead  us  away  from  the  simplicity  of  Jesus'  Gospel  into  a  never  ending 
maze  of  human  speculation. 


THE  WORLD' ^  CONGRESS  OF  RELIGIONS,  118S 

Fifthly,  we  can  have  part  in  Jesus'  resurrection  now  and  here,  by 
obedience  to  the  law  of  Spirit  and  denial  of  the  seeming  law  of  matter. 
According  to  "Science  and  Health,"  the  central  thought  and  efficiency 
of  the  resurrection  was  not  the  mere  rising  of  a  physical  body  from  a 
material  grave.  The  Bible  records  other  instances  of  physical  resur- 
rection; but  as  factors  in  the  Christian  life,  they  are  not  to  be  compared 
with  the  resurrection  of  Jesus.  And  even  as  to  the  physical  resurrec- 
tion of  Jesus,  it  may  be  said,  that  a  zealous  belief  in  it  may  be  consistent 
with  an  un-Christian  life.  It  is  evident  then,  that  if  we  would  know  the 
secret  of  the  transforming  power  of  the  doctrine  of  Jesus' resurrection,  r^^  Reaur. 
we  must  look  elsewhere  than  at  its  physical  and  material  aspects,  jection  of 
This  doctrine  was  very  prominent  in  the  Apostles'  preaching.  They 
seemed  to  realize  that  to  this  they  owed  in  a  large  measure  the  spirit- 
ualization  of  their  thought,  their  control  over  the  lusts  of  the  flesh  and 
worldly  ambitions,  their  solid  assurance  of  the  great  facts  of  Life,  Truth, 
and  Love,  and  deliverance  from  the  beliefs  of  sin,  disease  and  death. 
The  ultimate  and  ideal  of  Christian  Science  is  to  overcome  death  in 
the  same  way  that  Jesus  did,  and  when  we  follow  His  life  perfectly  we 
shall  do  it.  We  do  not  claim  that  Christian  Scientists  have  at  present 
sufficient  spiritual  realization  to  demonstrate  over  the  claim  of  death 
as  Jesus  did,  but  we  do  claim  that  we  are  using  Jesus'  method  success- 
fully in  destroying  the  claims  of  disease  and  sin;  and  in  all  reverence 
we  maintain  that  that  same  method  faithfully  adhered  to  will  enable 
us,  at  some  time,  to  demonstrate  over  the  claim  of  death  as  Jesus  did. 
He  said  that  His  followers  could  do  all  the  works  that  He  did  and 
greater,  and  we  rest  confidently  on  this  promise. 

Christian  Science  is  presented  before  the  world  today,  the  happy 
suppliant  for  recognition  of  its  claim  to  be  what  its  name  implies,  both 
Christian  and  Scientific;  it  voices  an  imperative  demand  that  these  two 
be  made  one  henceforth  in  faith  and  practice,  for  otherwise  there  is 
no  satisfactory  proof,  no  final  evidence  of  the  validity  of  the  claims  of 
either.  In  no  other  way  than  through  actual  demonstration  of  Truth 
can  mortals  learn  whether  they  are  obeying  God,  or  their  opinions 
about  Him.  Faith  not  buttressed  by  demonstration  is  always  in  danger 
of  changing  to  skepticisrh.  It  is  always  possible  to  change  one  belief 
for  another,  the  belief  in  immortality  for  the  belief  in  annihilation; 
but  a  demonstrated  knowledge  of  God  is  planted  on  a  rock  and  cannot 
be  moved. 

The  message  of  Christian  Science  to  the  world  is,  that  in  propor- 
tion as  it  is  understood  and  demonstrated,  the  mysteries  of  religious 
theories  and  conjecture  will  be  effaced;  man's  true  relation  to  God 
will  be  revealed;  sickness  and  sin  will  be  extinct;  "man's  inhumanity 
to  man"  will  disappear  and  he  will  "awake  in  the  likeness  of  God 
(good)  and  be  satisfied." 


.0/ 

1 

i 

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Rev.  L.  P.  Mercer,  Chicago. 


THE   WORLD'S  CONGRESS  OF  RELIGIONS.  1185 

THE  NEW  JERUSALEM  CHURCH  CONGRESS. 

This  congress  was  of  deep  interest  to  the  disciples  of  Sweden- 
borg.  It  was  well  attended  during  the  five  days  of  its  sessions.  The 
proceedings  were  participated  in  by  the  Revs.  James  Reed,  Massachu- 
setts; Thomas  A.  King,  Illinois;  John  Presland,  London,  England; 
Frank  Sewell,  Washington;  L.  H.  Tafel,Ohio;  G.  N.  Smith,  Michigan; 
John  Goddard,  Ohio;  S.  S.  Seward,  New  York;  C.  J.  N.  Manby,  Sweden, 
James  Speis,  England;  T.  F.Wright,  Ph.  D.,  Massachusetts;  Thomas 
Child,  England;  C.  L.  AUbut,  Canada;  A.  F.  Frost,  Michigan;  W.  H. 
Hinkley,  Massachusetts;  Fedor  Gorwitz,  Switzerland;  Adolph  Roeder; 
New  Jersey;  John  Worcester,  Massachusetts;  J.J.  Thornton,  Canada; 
J.  C  Ager,  New  York;  S.  C.  Eby,  Illinois;  P.  B.  Cabell,  Delaware;  C. 
H.  Mann,  New  York;  J.  K.  Smyth,  Massachusetts,  and  other  members 
of  the  denomination.  The  Rev.  Dr.  L.  P.  Mercer,  who  presided,  de- 
clared that  he  believed  that  Christ  had  accomplished  His  second  ad- 
vent in  opening  the  spiritual  sense  and  divine  meaning  of  the  written 
Word,  through  Emanuel  Swedenborg,  and  that  the  New  Church  stands 
for  a  new  revelation  from  the  Lord,  "The  New  Church,"  he  said,  "  is 
as  wide  as  human  need,  and  as  universal  and  impartial  as  divine 
love." 

Miss  A.  E.  Scammon  welcomed  the  women  of  the  church. 

Papers  were  presented  as  follows:  "One  Lord,  One  Church,  with 
its  Successive  Ages,"  the  Rev.  Frank  Sewall,  Washington,  D.  C;  "The 
Church  Before  Christianity,"  the  Rev.  G.  N.  Smith,  Michigan;  "The 
Church  of  the  First  Advent,"  the  Rev.  J.  Reed,  of  Massachusetts; 
"The  Church  of  the  Second  Advent,"  the  Rev.  L.  H.  Tafel;  "The 
Catholic  Spirit  of  the  New  Church,"  the  Rev.  Thomas  A.  King,  Chi- 
cago. "The  Doctrine  of  the  Lord"  was  treated  by  the  Rev.  John  God- 
dard, Ohio;  "Redemption,"  the  Rev.  J.  Presland,  England;  "Salvation," 
the  Rev.  S.  S.  Seward,  New  York;  "The  Future  Life,"  the  Rev.  H.  C. 
Dunham,  Kansas;  the  "Science  of  Correspondences,"  the  Rev.  John 
Worcester,  Massachusetts;  "The  Opened  Word  in  Relation  to  the  Gen- 
tile Nations,"  the  Rev.  A.  Roeder,  New  Jersey,  and  other  topics 


CONGRESS  OF  RELIGIOUS  UNITY. 

The  friends  of  universal  religious  unity  held  an  interesting  session, 
Among  those  present  were  Elizabeth  Boynton  Harbert,  of  Evanston, 
111.,  Lydia  H.  Talbot,  Mrs.  Mary  Fisk,  of  Denver,  Nama  Sima  Chari,  of 
India,  Swami  Vivekananda  and  the  Rev.  C.  E.  Hulbert,  of  Detroit. 
The  creed  adopted  was:  "Recognizing  the  unity  of  interest  in  the 
human  family,  we  welcome  the  light  from  every  source  and  earnestly 
desire  td  constantly  grow  in  the  knowledge  of  truth  and  the  spirit  of 
love,  and  to  manifest  the  same  in  helpful  service." 

75 


1186 


THE   WORLD'S  CONGRESS  OF  RELIGIONS, 


Religioas 
Liberty. 


The  Baptists 
Have  Not  Pro- 
moted Unity. 


EVANGELICAL  ALLIANCE  CONGRESS. 

Little  more  than  a  programme  can  be  given  of  the  proceedings  of 
this  organization  which  occupied  the  Hall  of  Columbus  from  October 
8th  to  the  15th,  including  two  Sundays,  with  three  sessions  daily, 
attended  by  large  congregations.  Freedom,  union,  cooperation  and 
conversion  were  the  keynotes. 

Addresses  on  Religious  Liberty  were  made  by  Bishop  Charles  H. 
Fowler,  D.  D.,  James  H.  King,  D.  D.,  and  Hon.  J.L.  M.  Curry,  LL.  D.; 
On  The  Condition  of  Protestant  Christendom,  by  the  Rev.  H.  B. 
Macartney,  the  Rev.  George  Monro  Grant,  D.  D.,  Prof.  Jean  C.  Bracq, 
Count  Andreas  Von  Bern,  Lord  Kinnaird,  the  Rev.  Comm.  Prochet, 
D.  D.,  Col.  R.  Roosmale  Nepoen,  the  Rev.  M.  Falk  Gjertsen  and 
Prof.  Edouard  Naville;  On  Christian  Union  and  Cooperation,  by 
President  W.  De  W.  Hvde,  D.  D.,  the  Revs.  Arthur  T.  Pierson,  D.  D., 
A.  Cleveland  Coxe,  D'  D.,  LL.  D.,  James  McCosh,  D.  D.,  LL.  D., 
Philip  Schaff,  D  D.,  LL.  D.,  Josiah  Strong,  D.  D.,  and  Mr.  A.  j.  Arnold, 
secretary  of  the  British  Alliance;  On  Church  and  Sociological  Ques- 
tions, the  Revs.  John  C.  Flaville,  Kerr  B.  Tupper,  D.  D.,  Russell  H. 
Conwell,  D.  D.,  Prof.  C.  R.  Henderson,  D.  D.,  W.  S.  Rainsford,  D.  D., 
Mrs.  Lucy  Ryder  Meyer,  Miss  Grace  H.  Dodge,  Mr.  James  L. 
Houghteling,  Miss  Jane  Addams,  the  Rev.  Willard  Parsons,  and  Mr. 
Alfred  T.  White. 

President  Hyde  said:  "A  city  is  better  off  for  variety  in  its 
churches  when  it  can  afford  it,  but  the  attempt  to  get  up  variety 
of  this  kind  in  a  country  town  is  ruinous.  Have  we  any  right  to  spend 
money  providing  country  towns  with  these  ecclesiastical  luxuries 
because  these  towns  cannot  support  them  themselves?  Yet  that  is 
what  we  have  been  doing  for  years,  and  in  consequence  we  find  every- 
where in  these  communities  empty  churches,  half-paid  ministers, 
divided  forces,  wasted  strength  and  scattered  resources.  Statistics 
show  us  many  things  in  this  connection.  There  are  eighteen  towns  in 
Maine,  with  an  average  population  of  244,  and  yet  these  eighteen 
towns  have  forty-nine  churches.  A  town  of  407  has  three  churches, 
and  another  of  143  has  two  churches.  It  is  the  same  in  many  other 
parts  of  the  country.  In  view  of  these  facts  Christian  cooperation  in 
church  extension  is  a  duty  from  every  point  of  life.  We  owe  it  first 
to  the  contributors  who  support  home  missions;  second,  to  our  devoted 
missionaries;  third,  to  the  people  we  seek  to  evangelize;  fourth,  to 
Christ  and  the  truth  of  Christianity." 

Dr.  Williams  admitted  that  "  the  Baptists  have  not  made  the 
contribution  to  church  unity  that  they  ought  to  have  made.  The 
trouble  was  that  they  had  forgotten  the  due  co-ordination  of  the  truths 
for  which  they  believe  themselves  to  stand.  They  had  emphasized 
too  much  the  lines  of  denominational  demarkation,  such  as  the  close- 
communion  principle  and  baptism  by  immersion,  rather  than  the  general 
principles  of  Christianity.  There  should  be  greater  and  more  earnest 
cooperation  among  the  denominations.  Let  every  man  pursue  the 
truth  as  God  gives  him  to  see  the  truth,  but  let  him  never  forget  that 
the  very  first  thing  he  has  to  do  is  to  make  more  Christian?," 


Rev   Dr.  F.  A.  Noble,  Chicago. 
^Memljer  General  ConnnitUc) 


Rev.  Prof,  David  Swing,  Chicago. 
(Vice-President  General  Committee.) 


THE  WORLD'S  CONGRESS  OF  RELIGIONS, 


1187 


Rev.  Dr.  Clark  observed:  "  Congregationalists  arc  more  than 
willing;  they  are  ready  and  eager  to  cooperate  with  Christians  of 
every  name  in  church  extension  or,  if  need  be,  in  church  extinction. 
Show  us  anywhere  in  the  wide  field  that  a  Congregational  church  has 
unjustly  crowded  upon  its  neighbors,  and  whatever  can  be  done  to 
withdraw  it  will  be  done.  Prove  to  us  in  fair  and  mutual  conference 
that  our  presence  in  any  community  is  a  cause  of  weakness  or  division, 
and  that  our  retirement  will  strengthen  the  interests  that  remain,  and 
we  will  esteem  it  our  first  duty  to  retire." 

The  work  of  the  Alliance  was  divided  into  departments,  thus, 
Evangelistic,  Reformatory,  Educational,  Social  and  Miscellaneous,  and 
each  department  was  subdivided  and  each  topic  assigned.  Thus — A 
Working  Church,  Dr.  Kerr  B.  Tupper;  Evening  Congregation,  the 
Rev.  John  C.  Flaville,  etc.  The  programme  was  broad,  comprehensive, 
practical  and  full  of  the  Christian  spirit  and  purpose.  It  was  one  of 
the  notable  gatherings  of  the  century. 


YOUNG  WOMEN'S  CHRISTIAN  ASSOCIATION  CONGRESS. 

This  congress  was  held  October  7th,  presided  over  by  Mrs.  J.  V. 
Farwell,  Jr.  Lord  Kinnaird,  as  president  of  the  British  Young  Women's 
Christian  Association,  spoke  at  length  of  the  allied  branches  of  the 
British  association. 

Mrs.  Joseph  Cook  was  unable  to  remain  in  Chicago  to  present  her 
paper  on  "  Young  Women  as  Agents  in  the  Evangelization  of  the 
World,"  and  it  was  read  by  Prof.  Louise  M.  Hodgkins,  of  Wellesley 
College. 

Mr.  J.  H.  Elliott  gave  a  most  straightforward  and  convincing 
address.  His  topic  was,  "  The  Opportunities  for  Work  for  Young 
Women  in  Our  Great  Cities."  Mr.  R.  C.  Morse,  General  Secretary  of 
the  International  Young  Men's  Christian  Association,  and  Mr.  Robert 
Weidinsall,  their  first  traveling  secretary,  both  gave  most  hearty  in- 
dorsements of  this  parallel  work  for  young  women.  Mr.  Gaylord, 
recently  secretary  of  the  Young  Men's  Christian  Association  in  Paris, 
spoke  of  the  deep  necessity  for  a  similar  and  aggressive  movement  for 
the  young  women  of  France.  Miss  R.  F.  Morse  and  Miss  Effie  K. 
Price  spoke  during  the  different  sessions  of  the  actual  work  accom- 
plished by  the  associations,  and  among  other  things  gave  the  following 
information  of  the  birth  and  work  of  the  Young  Women's  Christian 
Association: 

The  Secretary  states  that  "The  Young  Women's  Christian  Associa- 
tion points  to  the  year  1872  as  the  date  of  its  birth,  and  to  a  prayer- 
meeting  in  a  little  college  in  the  state  of  Illinois  as  its  birthplace. 
Out  of  this  prayer  meeting  there  grew  the  first  Young  Women's  Chris- 
tian Association.  Other  colleges  heard  of  this  organization.  Other 
associations  came  into  existence  and,  naturally  enough,  there  came  to 


Youn^  Wo- 
men in  Cities. 


Yonng  Wo- 
men's Christ- 
ian Association 


1188  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

be  a  desire  for  an  intercollegiate  bond.  A  little  later  there  came  to 
be,  top,  a  desire  for  an  interstate  bond,  and  out  of  this  grew  what  is 
now  known  as  the  International  Committee  of  Young  Women's  Chris- 
tian Associations,  a  body  composed  of  thirty-three  women,  having  its 
headquarters  in  Chicago  and  with  the  majority  of  its  members  resi- 
dents of  Chicago.  It  is  the  province  of  this  committee  to  study  the 
work  of  Young  Women's  Christian  Associations  throughout  the 
United  States  and  the  Dominion  of  Canada;  to  plan  for  the  organiza- 
tion of  new  associations,  and  to  watch  and  direct  the  growth  of  asso- 
ciations already  organized.  It  is  its  duty  to  study  the  philosophy  of 
the  work  as  a  whole;  to  guard  its  ideals;  to  preserve,  in  short,  in  all  its 
work,  a  distinct  unity  of  plan,  of  purpose,  of  aim.  This  it  does  by  the 
dissemination  of  association  literature  upon  different  phases  of  asso- 
ciation work,  by  the  publication  of  a  monthly  organ  called  the 
Evangel,  by  conventions,  by  secretarial  visitation  and  by  summer  con- 
ferences. Brief  as  has  been  the  existence  of  the  international  com- 
mittee, its  work  has  grown  so  rapidly  and  so  powerfully  that  it  covers 
in  its  territory  of  affiliation  fifty-four  associations  in  cities  and  two 
hundred  and  fifty-eight  associations  in  colleges,  the  city  associations 
having  a  membership  of  ten  thousand  young  women  and  the  college 
associations  having  a  membership  of  ten  thousand. 

The  constitution  of  the  Young  Women's  Christian  Association 
says  that  the  object  of  this  organization  is  to  develop  young  women 
Association.  ^  along  four  lines — the  physical,  the  social,  the  intellectual  and  the 
spiritual.  In  a  city  association  the  development  of  young  women 
.  physically  means  that  the  association  shall  have  a  gymnasium,  with 
every  equipment  of  gymnasium  work;  that  it  shall  have  also  a  physical 
director  who  shall  be  a  master  of  the  science  which  she  teaches  and  who 
shall  be  more  than  this,  an  earnest,  magnetic,  consecrated  Christian 
woman.  The  development  socially  means  in  a  city  association  that 
there  shall  be  provided  a  pure,  uplifting,  wholesome,  and,  at  the  same 
time,  thoroughly  happy  social  life.  This  means,  then,  that  the  asso- 
ciation shall  have  a  delightful  parlor;  that  it  shall  have  a  beautiful 
reading  room;  that  it  shall  have  a  commodious  and  cheery  lunch  room, 
and  that  there  shall  be  provided  from  time  to  time  delightful  enter- 
tainments of  a  social  as  well  as  intellectual  character.  The  develop- 
ment intellectually  means  that  there  shall  be  in  the  city  association 
educational  classes  comprising  in  their  curricula  not  only  the  simplest 
branches,  but,  if  there  be  need  or  request  for  them,  the  most  abstract 
and  difficult  ones.  It  means  that  there  shall  be  provided  instruction 
in  millinery,  in  dressmaking,  in  cooking,  in  stenography  and  in  type- 
writing, classes  in  English  grammar  and  arithmetic,  others  in  French 
and  German,  university  extension  courses  of  lectures,  indeed,  every 
opportunity  for  young  women  to  secure  for  themselves  knowledge 
which  shall  open  to  them  not  only  new  avenues  of  usefulness,  but,  too, 
new  avenues  of  enjoyment  and  culture. 

The  improvement  of  the  spiritual  condition  of  young  women  is 
named  in  the  constitution  as  the  fourth  department  of  our  work,    Al- 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1189 

though  there  are  classes  in  inductive  Bible  study,  Bible  training 
classes  and  Gospel  meetings  for  young  women,  yet  if  the  association 
fulfills  entirely  its  purpose  it  must  reach  young  women  through  every 
department  of  its  work  to  bring  them  ultimately  to  the  knowledge  of 
Jesus  Christ. 


EVOLUTIONIST  CONGRESS. 

On  September  28th  and  29th,  the  Evolutionists  commanded  great 
interest.  The  opening  address,  "The  Progress  of  Evolutionary  Thought," 
was  by  Benjamin  F.  Underwood,  of  Illinois,  and  other  papers  were  read, 
as  follows:  "  Future  Civilization,"  by  Dr.  James  A.  Skilton;  "  Beastliness 
of  Civilization;  Evolution  the  Only  Remedy,"  by  Gail  Hamilton;  "A 
Sketch  of  the  Astronomer,  Richard  A.  Proctor,"  by  his  daughter,  Mary 
Proctor;  "The  Marvel  of  Heredity  and  its  Meaning,"  by  Rev.  John  C. 
Kimball,  of  Hartford,  Conn.;  "The  Relativity  of  Knowledge;  Spen- 
cer's Unknowable,"  by  Benjamin  F.  Underwood.  "  The  Evolution  of 
the  Modern  Family,"  by  Mrs.  Florence  G.  Buckstaff,  of  Wisconsin; 
"  Evolution  as  Applied  to  Disease  in  the  Progress  of  Social  Develop- 
ment," by  Bayard  Holmes,  M.  D.,  of  Illinois.  "  Relations  of  the 
Feelings,"  by  Dr.  Herman  Gasser;  "  Constructive  Forms  of  Intuition," 
by  Dr.  John  E.  Purdoni  of  Dublin,  Ireland;  "Psychology  in  its  Re- 
lation to  Ethics,"  by  Harvey  C.  Alvord,  of  South  Dakota;  "Con- 
structive Power  of  Evolution,"  by  Franklin  H.  Head;  "The  Evo- 
lution of  the  Muscular  Fiber,"  by  Dr.  Martin  L.  Holbrook;  "The 
Weissman's  Theory  Reviewed,"  by  Edwin  Montgomery. 

Gail  Hamilton  said:  "Evolution  agrees  exactly  with  Augustine  g^u  Hamiii 
and  Jonathan  Edwards  as  to  the  wickedness  of  the  world.  The  differ-  ton's  ideas, 
ence  simply  is  that  the  Edwards  men  come  down  from  a  saintly  plane, 
and  the  evolutionists  go  up  from  a  beastly  plane  to  explain  it.  But  in 
the  beastliness  of  civilization,  using  the  word  beastliness  definitely  and 
not  descriptively,  lies  our  hope  of  the  future.  Science  is  the  true 
interpreter  of  salvation.  Modern  science  has  reduced  the  Augus- 
tine imagination  to  an  absurdity;  has  expressed  the  sweet  juices  of 
truth  from  the  Hebrew  drama,  and  has  organized  the  Greek  imagina- 
tion into  a  demonstrable  probability.  Evolution  is  not  proved,  may 
never  be  proved,  but  it  fits  the  facts  as  no  other  theory  has  ever  done, 
and  is  infinite  in  encouragement  for  the  human  race." 

Great  interest  was  created  by  the  reading  of  a  paper  sent  by 
Herbert  Spencer,  on  "  Social  Evolution  and  Social  Duty."  Mr.  Spencer 
says:  "At  a  congress  which  has  for  its  chief  purpose  to  advance 
ethics  and  politics  by  diffusing  evolutionary  ideas,  it  seems  especially 
needful  to  dissipate  a  current  misconception  respecting  the  relation  in 
which  we  stand  individually  toward  the  process  of  social  evolution. 
Errors  of  a  certain  class  may  be  grouped  as  errors  of  the  uncultured, 
but  there  are  errors  of  another  class  which  characterize  the  cultured, 
implying,  as  they  do,  a  large  amount  of  knowledge  with  a  good  deal 


1190  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

of  thought,  but  yet,  with  thought  not  commensurate  with  the  knowl 
edge.    The  errors  I  refer  to  are  of  this  class: 

"The  conception  of  evolution  at  large,  as  it  exists  in  those  who  are 
aware  that  evolution  includes  much  more  than  '  natural  selection,*  in- 
volves the  belief  that  from  beginning  to  end  it  goes  on  irresistibly  and 
unconsciously.  The  concentration  of  nebulae  into  stars  and  the  forma- 
tion of  solar  systems  are  desermined  entirely  by  certain  properties  of 
the  matter  previously  diffused.  Planets  which  were  once  gaseous,  then 
liquid,  and  finally  covered  by  their  crusts,  gradually  undergo  geological 
transformations  in  virtue  of  mechanical  and  chemical  processes. 

"Similarly,  too,  when  we  pass  to  organic  bodies — plant  and 
animal.  Enabled  to  develop  individually,  as  they  are,  by  environing 
forces,  and  enabled  to  develop  as  species  by  processes  which  continue  to 
adapt  and  readapt  them  to  their  changing  environments,  they  are  made 
to  fit  themselves  to  their  respective  lives,  and,  along  certain  lines,  to 
reach  higher  lives,  purely  by  the  involved  play  of  forces  of  which  they 
are  unconscious.  The  conception  of  evolution  at  large,  thus  far  cor- 
rect, is  by  some  extended  to  that  highest  form  of  evolution  exhibited 
in  societies.  It  is  supposed  that  societies,  too,  passively  evolve  apart 
from  any  conscious  agency;  and  the  inference  is  that,  according  to  the 
evolutionary  doctrine,  it  is  needless  for  individuals  to  have  any  care 
about  progress,  since  progress  will  take  care  of  itself.  Hence  the  as- 
sertion that  '  evolution  erected  into  the  paramount  law  of  man's  moral 
and  social  life  becomes  a  paralyzing  and  immoral  fatalism.' 

"  Here  comes  the  error.  Everyone  may  see  that  throughout  the 
lower  forms  of  evolution  the  process  goes  on  only  because  the  various 
units  concerned — molecules  of  matter  in  some  cases,  and  members  of 
a  species  in  another — respectively  manifest  their  natures.  It  would  be 
absurd  to  expect  that  inorganic  evolution  would  continue  if  molecules 
ceased  to  attract  or  combine,  and  it  would  be  absurd  to  suppose  that 
organic  evolution  would  continue  if  the  instincts  and  appetites  of  indi- 
viduals of  each  species  were  wholly  or  even  partially  suspended. 

"  No  less  absurd  is  it  to  expect  that  social  evolution  will  go  on  apart 
from  the  normal  activeties,  bodily  and  mental,  of  the  component  indi- 
viduals, apart  from  their  desire  and  sentiments,  and  those  actions 
which  they  prompt.  It  is  true  that  much  social  evolution  is  achieved 
without  any  intention  on  the  part  of  citizens  to  achieve  it,  and  even 
without  the  consciousness  that  they  are  achieving  it.  The  entire  in- 
dustrial organization,  in  all  its  marvelous  complexity,  has  arisen  from 
the  pursuit  by  each  person  of  his  own  interests,  subject  to  certain  re- 
straints imposed  by  the  incorporated  society;  and  by  this  same  spon- 
taneous action  have  arisen  also  the  multitudinous  appliances  of 
industry,  science,  and  art,  from  the  flint  knives  up  to  automatic  print- 
ing machines;  from  sledges  up  to  locomotives — a  fact  which  might 
teach  politicians  that  there  are  at  work  far  more  potent  social  agencies 
than  those  which  they  control. 

"  But  now  observe  that  just  as  these  astonishing  results  of  social 
evolution,  under  one  of  its  aspects,  could  never  have  arisen  if  men's 


latiun. 


THE  WORLDS  CONGRESS  OF  RELIGIONS,  1191 

egoistic  activities  had  been  absent,  so  in  the  absence  of  their  altruistic 
activities  there  could  never  have  arisen  and  cannot  further  arise  certain 
higher  results  of  social  evolution.  Just  as  the  egoistic  feelings  are  the  gpci-a  Evo 
needful  factors  in  the  one  case,  so  the  altruistic  feelings  are  the  need- 
ful factors  in  the  other,  and  whoever  supposes  the  theory  of  evolution 
to  imply  that  advanced  forms  of  social  life  will  be  reached,  even  if  the 
sympathetic  promptings  of  individuals  cease  to  operate,  does  not 
understand  what  the  theory  is. 

*'  A  simple  analogy  will  make  the  matter  clear.  All  admit  that  we 
have  certain  desires  which  insure  the  maintenance  of  the  race,  that 
the  instincts  which  prompt  to  the  marital  relation  and  afterward  sub- 
serve the  parental  relation  make  it  certain  that,  without  any  injunction 
or  compulsion,  each  generation  will  produce  the  next.  Now  suppose 
someone  argued  that  since,  in  the  order  of  nature,  continuance  of  the 
species  was  thus  provided  for,  no  one  need  do  anything  toward  further- 
ing the  process  by  marrying.  What  should  we  think  of  his  logic; 
what  should  we  think  of  his  expectation  that  the  effect  would  be  pro- 
duced when  the  causes  of  it  were  suspended? 

'*  Yet,  absurd  as  he  would  be,  he  could  not  be  more  absurd  than  the 
one  who  supposed  that  the  higher  phases  of  social  evolution  would 
come  without  the  activity  of  those  sympathetic  feelings  in  men  which 
are  the  factors  of  them;  or,  rather,  he  would  not  be  more  absurd  than 
one  who  supposed  that  this  is  implied  by  the  doctrine  of  evolution. 

**  The  error  results  from  failing  to  see  that  the  citizen  has  to  regard 
himself  at  once  subjectively  and  objectively — subjectively,  as  possess- 
ing sympathetic  sentiments  (which  are  themselves  the  products  of 
evolution);  objectively,  as  one  among  many  social  units  having  like 
sentiments,  by  the  combined  operation  of  which  certain  social  effects 
are  produced.  He  has  to  to  look  on  himself  individually  as  a  being 
moved  by  emotions  which  prompt  philanthropic  actions,  while,  as  a 
member  of  society,  he  has  to  look  on  himself  as  an  agent  through 
whom  these  emotions  work  out  improvements  in  social  life.  So  far, 
then,  is  the  theory  of  evolution  from  implying  a  *  paralyzing  and  im- 
moral fata!ism,'  it  implies  that,  for  genesis  of  the  highest  social  type 
and  production  of  the  greatest  general  happiness,  altruistic  activities 
are  essential  as  well  as  egoistic  activities,  and  that  a  due  share  of  them 
is  i^bligatory  upon  each  citizen." 


1192  THE  WORLD'S  CONGRESS  OE  RELIGIONS. 

UNITED  BRETHREN  IN  CHRIST  CONGRESS. 
On  September  14th  this  body  assembled  and  held  but  one  morn- 
United      ing  session,  in  the  Hall  of  Washington,  Bishop  J.  Weaver  presiding, 
irethren.        Papers  were  read  as  follows:     "  The  Origin  of  the  Church  of  the  United 
Brethren  in  Christ,"  by  the  Rev.  A.  W.  Drury,  D.  D.;  "The  Polity  of 
the  Church,"  by  Bishop  J.  S.  Mills,  D.  D.,  Ph.  D.;  ''The  Doctrines  of 
the  Church,"  by  the  Rev.  J.  W.  Etter,  D.  D.;  "The  Educational  Work 
of  the  Church,"  by  President  T.  J.  Sanders,  Ph.  D.;  "  The  Mission  and 
its  Claims  Upon  the  Denomination,"  by  the  Rev.  Wm.  McKee;  "  The 
Sunday-school  Work  of  the  Church,"  by  the  Rev.  J.  A.  Wilier,  D.  D. 
Ph.  D.;  "The  Church  and  Questions  of  Moral  Reform,"  by  the  Rev. 
I.  L.  Kephart,  D.  D.     Resolutions  were  adopted  expressive  of  appro- 
bation of  the  World's  Parliament  of  Religions.     The  attendance  was 
large  in  proportion  to  the  size  of  the  denomination. 


KING'S  DAUGHTERS'  CONGRESS. 

An  interesting  presentation  of  this  excellent  association  was 
addressed  by  several  of  the  prominent  workers  in  its  behalf.  "  Inter- 
national Board  of  Women's  Christian  Association  "  was  given  by  Mrs. 
Howard  Ingham;  "The  Religious  Mission  of  the  Order  of  King's 
Daughters  and  Sons,"  by  Mrs.  Isabella  C.  Davis;  "  Bible  Class  Work 
of  Women's  Christian  Associations,"  by  Miss  Clarence  Beebe.  Mrs. 
Mary  Lowe  Dickinson  also  spoke. 


GERMAN  EVANGELICAL  CHURCH  CONGRESS. 

The  presentation  of  this  body  was  on  September  24th  and  25th. 
Addresses  were  made  on  "The  Faith  and  Distinguishing  Character- 
istics of  the  Evangelical  Synod  of  North  America,"  by  Rev.  J.  K. 
Zimmerman,  of  Louisville;  "What the  Evangelical  Church  Has  Done 
for  Mankind,"  by  Rev.  J.  G.  Kircher,  of  Chicago;  "Our  Mission  in 
India,"  by  Rev.  Julius  Lohr,  of  Bisrampur,  India.  Also  addresses  were 
made  by  the  Revs.  J.  Lueder,  D.  Irion,  Paul  L.  Menzel,  E.  Otto, 
H.  Wolf,  J.  Pister  and  F.  Holke.  The  American  branch  of  this 
church  originated  in  1840,  in  Missouri,  and  it  has  grown  to  eight 
hundred  ministers  and  nine  hundred  and  sixty  congregations.  It  is  an 
earnest,  devoted  people. 


The  world's  CoNGkEss  of  religions. 


19S 


THE  THEOSOPHISTS'  CONGRESS. 

This  body  was  presided  over  by  George  E.  Wright,  of  Chicago. 
The  leading  spirit  was  Mrs.  Annie  Besant,  of  England,  and  the  distin- 
guished and  picturesque  East  Indians,  Dharmapala  and  Chakravarti, 
were  marked  figures.  Incisive  and  always  well-received  words  were 
frequent  from  William  Q.  Judge,  of  New  York.  Prof.  C.  H.  Chakra- 
varti, of  Allahabad,  defined  Theosophy  in  a  complete  statement,  as  far 
as  definition  is  possible.  He  said,  however,  that  only  long  discipline 
and  contemplation  and  study  of  the  Scriptures  in  the  East  would  enable 
anyone  to  understand  its  lofty  transcendentalism.  He  declared  it  only 
necessary  to  insist  on  its  sublime  doctrine  of  brotherhood,  as  a  scien- 
tific tenet,  and  that  all  creatures  came  from  one  source  and  return  to 
whence  they  came,  which  are  really  its  only  essential  truths.  He 
added  that  all  animals  are  journeying  toward  man's  estate.  Dharma- 
pala, Chakravarti,  Mrs.  Mercy  M.  Thirds,  of  Chicago;  Dr.  Jerome  A. 
Anderson,  of  San  Francisco;  Mrs.  F.  Henrietta  MuUer,  of  London; 
Dr.  J.  D.  Buck  and  others,  took  part  in  the  proceedings.  Theosophy 
was  pronounced  to  be  in  harmony  with  science,  and  the  foundation  of 
the  Old  and  New  Testaments,  and  that  air  Scriptures  contain  truths, 
and  that  all  saviors  are  Christs.  Great  stress  was  laid  on  the  doctrine 
of  reincarnations  and  the  lavv  of  Karma. 


Theoeopdy. 


BUDDHIST  CONGRESS. 

A  brilliant  spectacle  was  seen  on  the  evening  of  September  26th, 
when  Buddhism  had  its  presentation  and  its  gorgeously  appareled 
advocates  were  grouped  on  the  platform.  The  Rev.  Dr.  Momerie,  of 
London,  presided,  and  Y.  Naguchi  made  the  address  of  welcome,  in 
the  course  of  which  he  said:  "I  cannot  think  that  this  congress  of  the 
various  faiths  of  the  world  has  been  a  mere  show  of  different  races, 
but  it  has  done  a  grand  work,  by  which  the  different  faiths  of  the 
globe  come  and  will  continue  to  embrace  one  another  in  a  cordial 
fraternity;  and  if  our  oriental  thought  shall  give  an  additional  tint  to 
the  material  civilization  of  America  and  increase  her  natural  beauty 
and  grace,  we  shall  be  greatly  satisfied." 

Shaku  Soyen,  Zitsuzen  Ashitzu,  Kinza  Riuge  Hirai  and  the  always 
popular  Vivekananda  gave  addresses,  the  last  named  the  closing 
one.  He  said:  "I  am  not  a  Buddhist,  as  you  have  heard,  and  yet  I 
am.  If  China,  or  Japan,  or  Ceylon  follow  the  teachings  of  the  Great 
Master,  India  worships  Him  as  God  incarnate  on  earth.    You  have 


1194  THE  WORLD'S  CONGRESS  OF  RELIGIONS. 

just  now  heard  that  I  am  going  to  criticise  Buddhism,  but  by  that  I 
wish  you  to  understand  only  this.  Far  be  it  from  me  to  criticise  him 
whom  I  worship  as  God  incarnate  on  earth.  But  our  views  upon 
Buddha  are  that  he  was  not  understood  properly  by  his  disciples.  The 
relation  between  Hinduism  (by  Hinduism  I  mean  the  religion  of  the 
Vedas)  and  what  is  called  the  Buddhism  at  the  present  day  is  nearly 
the  same  as  between  Buddhism  and  Christianity.  Jesus  Christ  was  a 
Jew  and  Shakamuni  was  a  Hindu,  but  with  this  difference:  The  Jews 
rejected  Jesus  Christ,  nay,  crucified  Him,  and  the  Hindu  has  exalted 
Shakamuni  to  the  seat  of  divinity  and  worships  him. 

"The  religion  of  the  Hindus  is  divided  into  two  parts,  the  cere- 
monial and  the  spiritual.     The  spiritual  portion  is  especially  studied 

Caste  is  a  So-  by  the  monks.      In  that  there  is  no   caste.     A  man  from  the  highest 
ciai  Bistinc-  caste  and  a  man  from  the  lowest  may  become  a  monk  in  India,  and 

^^'  the  two  castes  become  equal.      In  religion  there  is  no  caste;  caste  is 

simply  a  social  condition.  Shakamuni  himself  was  a  monk,  and  to 
his  glory  he  had  the  large-heartedness  to  bring  out  the  truth  from  the 
hidden  Vedas  and  throw  it  broadcast  all  over  the  world.  He  was  the 
first  being  in  the  world  who  brought  missionarizing  into  practice;  nay, 
he  was  the  first  to  conceive  the  idea  of  proselyting. 

"  The  great  glory  of  the  master  lay  in  his  wonderful  sympathy  for 
everybody,  especially  for  the  ignorant  and  poor.  Some  of  his  disci- 
ples were  Brahmans.  When  Buddha  was  teaching,  Sanskrit  was  no 
more  the  spoken  language  in  India.  It  was  then  only  in  the  books  of 
the  learned.  Some  of  Buddha's  Brahman  disciples  wanted  to  translate 
his  teachings  into  Sanskrit,  but  he  steadily  told  them,  'I  am  for  the 
poor,  for  the  people;  let  me  speak  in  the  tongue  of  the  people.'  And 
so  to  this  day  the  great  bulk  of  his  teachings  are  in  the  vernacular  of 
that  day  in  India." 

Addressing  the  picturesque  group  of  Buddhists  on  the  platform, 
he  said:  "We  cannot  live  without  you,  nor  you  without  us.  Then 
believe  that  separation  was  shown  to  us,  that  you  cannot  stand  without 
the  brain  and  philosophy  of  the  Brahman,  nor  we  without  your  heart. 
This  separation  between  the  Buddhist  and  the  Brahman  is  the  cause  of 
the  downfall  of  India.  That  is  why  India  is  populated  by  three  hun- 
dred millions  of  beggars,  and  that  is  why  India  has  been  the  slave  of 
conquerors  for  the  last  one  thousand  years.  Let  us,  then,  join  the 
wonderful  intellect  of  the  Brahman  with  the  heart,  the  noble  soul,  the 
wonderful  humanizing  power  of  the  great  Master." 


FREE  RELIGIONISTS'  CONGRESS. 

This  was  a  small  gathering.  It  held  but  tv*^o  sessions.  President 
Rev.  Wm  J.  Potter;  Col.  Thomas  Wentworth  Higginson,  Francis  Ell- 
ingwood  Abbot,  the  Rev.  Jenkin  Lloyd  Jones,  Rabbi  Hirsch,  the  Rev. 
Minot  J.  Savage,  and  Mrs.  Anna  Garlin  Spencer,  discussed  "  The  Free 


THE  WORLD'S  CONGRESS  OF  RELIGIONS.  1195 

Religious  Association  as  the  Expounder  of  the  Natural  History  of 
Religion,"  "  Unity  in  Religion "  and  •*  The  Scientific  Method  in  the 
Study  of  Religion." 


YOUNG  MEN'S  CHRISTIAN  ASSOCIATION  CONGRESS. 

This  useful  organization  held  a  session  on  October  6th.  The  pre 
siding  officer  described  its  purpose  to  be  "to  make  the  best  men  in  the 
class-room,  on  the  bench,  in  the  home  and  at  the  ballot  box."  It  was 
shown  that  450  American  colleges  and  30,000  students  are  identified 
with  it,  4nd  that  night  schools  and  university  extension  work  are 
accomplivhing  immense  good.  Addresses  were  given  by  the  presi- 
dent, John  M.  Coulter,  of  Lake  Forest;  E.  S.  Shuey,  of  Dayton,  Ohio; 
E.  L.  Wishard,  C.  M.  Hobbs,  Luther  Gulich,  M.  D.;  A.  A.  Stagg-  Lord 
Kinnaird,  of  England,  and  Cephas  Brainerd. 


ETHICAL  CULTURE  CONGRESS. 

At  the  meeting  of  the  Ethical  Culturists,  Prof.  Felix  Adler,  the 
founder  of  the  society;  S.  Burns  Weston,  of  Philadelphia;  Prof.  Paul 
Shorey,  of  the  Chicago  University;  Stanton  Coit,  of  London;  George 
C.  Rosenblatt,  of  New  York;  Joseph  W.  Earrnt,  of  Chicago,  and  Frank 
Tobey,  participated.  A  letter  was  read  from  Professor  Foerster,  of 
Berlin.  The  topics  treated  were:  '*Helps  to  Moral  Life  from  Greek 
and  Roman  Literature;"  "The  Practical  Work  of  the  Neighborhood 
Guild,"  etc.  It  was  stated  that  it  is  the  province  of  ethical  science  to 
adopt  all  that  is  good  in  all  religions,  and  that  religionists  of  all  modes 
of  thinking  can  approve  the  purposes  of  the  Ethical  Society  and 
should  encourage  it. 


SWEDISH  EVANGELICAL  MISSION  COVENANT. 

Swedish  Evangelical  Mission  Covenant  in  America;  Presentation. 
This  meeting  was  in  the  Hall  of  Washington,  September  25th.  Papers  Swedish 
were  read  by  Rev.  N.  Frykman,  vice-president  of  the  Mission  Cove-  EvangeHcaL 
nant  ("The  History  of  the  Free  Evangelical  Mission  Movement  in 
Sweden  and  America")  and  by  Prof.  D.  Nyvall,  president  of  the 
Swedish  Evangelical  Mission  College  and  Seminary;  Rev.  Otto  Hog- 
felvt,  secretary  of  the  Mission  church,  and  Rev.  E.  Skogsbergh,  of 
Minneapolis,  Minn.  This  body  originated  in  Sweden  about  a  half- 
century  ago.  It  numbers  in  Sweden  one  hundred  and  thirty  thousand 
members  and  fifty  thousand  in  America.  It  has  no  fixed  creed,  but 
works  for  the  promotion  of  Evangelical  Christianity.  Its  basis  is 
church  life. 


1196  THE   WORLD'S  CONGRESS  OF  RELIGIONS, 

l^EFORMED  CHURCH  IN  THE  UNITED  STATES. 

Reformed  Church  of  the  United  States;  Presentation.  Thursday. 
September  2ist,  the  Reformed  church  gathered  its  representatives  in 
the  Hall  of  Washington.  Rev.  Ambrose  M.Schmidt,  of  Pittsburg,  was 
the  chairman.  The  first  topic  was  "The  Reformed  Church  and  Her 
Creed,"  which  was  read  by  Rev.  Wm.  Rupp,  D.  D.,  of  Pittsburg,  Pa. 
The  other  speakers  were  Rev.  Joseph  H.  Dubbs  on  "The  Progress  of 
the  Century;"  Rev.  Dr.  T.  G.  Appel,  D.  D.,  on  "The  Progress  of 
Theology;"  Rev.  Dr.  Edward  R.  Eschbach,  of  Frederick,  Md.,  on 
"Practical  and  Benevolent  Operation  of  the  Reformed  church,"and  J.  A. 
Peters,  D.  D.,  on  "The  Literary  and  Theological  Institutions  of  the 
Reformed  church  in  America."  Dr.  Rupp  declared  that  the  Reformed 
church  is  both  conservative  and  progressive,  having  the  true  historical 
sense,  and  yet  looking  to  the  future.  When  there  shall  be  an  Ameri- 
can church,  the  Reformed  church  will  be  at  the  front.  Dr.  Appel  said 
the  theology  of  his  church,  in  its  spirit  at  least,  is  independent  and 
distinctive.  Christ  is  its  center.  Dr.  Peters  gave  the  statistics  of  his 
church  as  nineteen  literary  institutions,  with  ;^700,ooo,  and  one  hun- 
dred instructors  and  sixteen  hundred  students.  Dr.  Eschbach's  paper 
gave  the  home  missions  as  137,  with  140  congregations  and  9,210  com- 
municants. Foreign  missions: — eight  missionaries,  twelve  churches, 
thirty-two  preaching  stations,  1842  native  communicants.  The  Re- 
formed church  was  organized  in  Lancaster,  Pa.,  April  27,  1793.  It  has 
now  nine  hundred  ministers  and  two  hundred  and  fifteen  thousand 
communicants.  It  occupies  the  most  advanced  ground  in  favor  of 
Christian  union,  and  felt  entirely  at  home  in  the  World's  Parliament 
cf  Religions. 


!"'! 


14  DAY  USE 

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